Chinese Classics Vol.2

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ARCHEOLOGICAL

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ACCESSION NO. 9S6Qt]
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U.G.A. '?9

THE CHINESE CLASSICS

THE WORKS OP MENCIUS

LEQQE

f

VOL, n.

£ott^

HENRY FROWDE
Oxford Uxivbrsity Press Warehouse
Amen Corner, E.C.

MACMILLAN & CO., 66 FIFTH AVENUE

THE

CHINESE CLASSICS

WITH

A TEANSLATION, CRITICAL AND EXEGBTICAL NOTES,
PROLEGOMENA, AND COPIOUS INDEXES

•4

JAMES LEGGE

PB0FBS80R OP CHtNBSB TV THE TTITirSBaiTT OP OXTOBD
POKUBBLT OF TEB JX>VDOV HTSSIOKABT SOCIETY

v.SOO

IN SEVEN VOLUMES

SECOND EDITION, REVISED

TOL. II

COHTAlVUia

THE WORKS OP MENCIUS

■

Oxford

AT THE CLARENDON PRESS
1895

UBRARY, NEW DELHI.

® ® iS, ja w ^

ft *, « i? Si!, «

4 * w ^ ^

Mencius, V. Pt. I. iv.

^#R®_-h/V.:^|^P|]

REPPlNTEDm CHINA

ADVERTISEMENT.

The reader is referred to what is said in the Preface to Volume I
as to how the author was led to undertake the translation of the
Chinese Classics, and how he was assisted in the preparation and
publication of his earlier volumes by the late Hon. Joseph Jardine,
Esq., and after his death by his brother, who is now Sir Robert
Jardine, Baronet.

When this second volume was ready for the press in 1861,
another merchant-prince of China, the late Hon. John Dent, Esq.,
with a similar generosity, presented a considerable sum to the
author, in order that the successive volumes might be sold to
missionaries at a much reduced price. And this was done till the
amount of his gift was more than exhausted; — to missionaries,
without distinction of nationality or creed. The last sale of this
kind, it may be stated, was to a missionary in Korea, where at
present, we may suppose, all missionary labours are suspended.
Of Volume II, as of Volume I, an edition of a thousand copies
was printed. Both of these volumes being exhausted, it was
necessary to publish new editions of them, which the Delegates of
the Clarendon Press undertook to do. The same care has been
taken in the printing of this second volume as in that of the
former one, and the same alterations adopted in transliterating
the pronunciation of Chinese characters.

J. L.

Oxford, October, 1894.

CONTENTS

I* THE PROLEGOMENA.

'-• t ,

l)it:. CHAPTER I.

OF THE WORKS OF HEKCIUS.

L’I^ION _ PAOS

™ : f 1 Their Recognition under the Han Dynasty, and before it . . .1

'■ IL Chao Ch'i and his Labours upon Mencius ...... 4

other Commentators .......... 7

tv. Integrity ; Authorship ; and Reception among the Classical Books 9

CHAPTER II.

.'i

'S' ?• I
%

1 .
■ IT.
;iiL

MEKCroS ANn HIS DISCIPLES.

Life of Mencius

His Influence and Opinions ........

His Immediate Disciples .........

Appendix 1. That the Nature is Evil. — By the Philosopher Hslin .
,, II. An Examination of the Nature of Man. — By Han Wan-
kung ........

14

38

76

79

89

CHAPTER III.

OF YANG CHU AND MO TI.

I. The Opinions of Yang Chu 92

II. The Opinions of Mo Ti . . - - ■ .100

CHAPTER IV.

WOKKS CONSULTED IN PBEPABINO THE VOLUME.

1. Chinese Works .

II. Translations and other Works

. 123
. 123

V!ll

CONTENTS.

THE BODY OF THE VOLUME.

THE WOBKS OF MENCIUH

BOOK PAGE

I. King Hiii of Liang, Part I ........ 125

King Hui of Liang, Part IT ... .... 160

II. Kung-siin Chau, Part I .180

Kung-sun Ch au. Part II 208

HI. Tang Wan Kung, Part I ........ . 234

Tang Wan Kung, Part II 261

rV. Li Lau, Part I .......... . 288

Li Lau, Pai t II 316

V. Wan Chang, Part I . 342

Wan Chang, Part II 369

VI. Kao Tsze, Part I 394

Kao Tsze, Part II 422

VII. Tain Sin (or Chin Hsin), Part I 448

Tain Sin (or Chin Hsin), Part II 477

INDEXES.

I. Of Subjects 503

II. Of Proper Names 510

HI. Of Chinese Characters and Phrases . . , . . .614

PROLEGOMENA.

’i^'"

iTfi

M

j!sm
>-»* '

CHAPTER I.

OP THE WORKS OF MENCIUS.

SECTION I.

THXTB. SKCOOimiON TJKDKB, THE HAH DTHASTT, AND BBFOSS IT.

Mi-

''Mft. In the third of the catalogues of Lid Hsin^, containing a list of
Works of Scholars* which had been coUected up to his time
^liboat A.D. i), and in the first subdivision, devoted to authors of
classical or orthodox School, we have the entry — * The Works of
iilBicius, in eleven Books®.' At that date, therefore, Mencius’s
j^rii^ings were known and registered as a part of the literature of

fina.

2 . A hundred years before Hsin, we have the testimony of the
itorian Sze-m4 Ch'ien. In the seventy-fourth Book of his ‘ His-
irical Records,^ there is a brief memoir of Men(au8^ where he says
lat the philosopher, having withdrawn into private life, ‘along
th the disciples of Wan Chang, prefaced the Shih and the SkA,
nfolded the views of Confucius, and made “ The Works of Mencius,
seven Books®.*’

The discrepancy that appears between these testimonies, in regard
r the number of the Books which went by the common name of
Menmus, will be considered in the sequel. In the meanwhile it is
shown that the writings of Mencius were recognised by scholars a
hundred years before the Christian era, which takes us back to little
more than a century and a half from the date assigned to his death.

* See Tol. i. proleg. pp. 4, 5. * ■£•?+-» ‘J6IE,

VOL. n. B

2

THE WOBKS OF MENCIUS.

[PBOLEOOiaSIiA.

3. Among writers of the Han dynasty earlier than Sze-m 4 Ch'ien,
there were Han Ying‘ and Tung Chung-shh*, contemporaries, in the
reigns of the emperors WSa, Ching, and WA® (b.c. 179-87). Portions
of their Works remain, and in them are found quotations from
Mencius ^

4. But we find references to Mencius and his Works anterior to
the dynasty of Han, In the literary remains of K'ung FA, to whose
concealment of many of the classical Works on the issuing of the
edict for their destruction posterity is so much indebted®, there are
accounts of Mencius, and many details of his history®.

Between Mencius and the rise of the Ch'in dynasty flourished the
philosopher Hsiin Ch'ing’, of whose writings enough is still preserved
to form a large volume. By many he is regarded as the ablest of all
the followers of Confucius. He several times makes mention of
Mencius, and one of his most important chapters, ‘That Human
Nature is Evil®, seems to have been written expressly against Men-
cius’s doctrine of its goodness. He quotes his arguments, and
endeavours to set them aside.

5. I have used the term recognition in the heading of this section,
because the scholars of the Han dynasty do not seem to have had
any trouble in forming or settling the text of Mencius such as we
have seen they had with the Confucian Analects.

And here a statement made by Ch 4 o Ch'i, whose labours upon our
philosopher I shall notice in the next section, deserves to be con-
sidered. He says : — ‘ When Ch'in sought by its fires to destroy the
Classical Books, and put the scholars to death in pits, there was an
end of the School of Mencius. His Works, however, were included
under the common name of “ Philosophical,” and so the tablets con-
taining them escaped destruction®.’ M 4 Twan-lin does not hesitate
to say that the statement is incorrect^®; and it seems strange that
Mencius should have been exempted from the sweep of a measure
intended to extinguish the memory of the most ancient and illustrious

M. 0 ^ ^ ^ 1 %, ^ ^ ^ ^

Ch'i’6 preface. » See vol. i. proleg. p. 36. 'I have not
been able to refer to the writinga of K ong Fu themaelves, bnt extracts from them are given

in the notea to Chfl Hal’s preface to Mencius in the |Hi|
see Chfto Ch’t’s piefaee to Meneitu.

Bk. clxxxiv, upon Mencius.

CH. I. SECT, t] THEIR RECOGNITION UNDER THE HAN DYNASTY.

3

sovereigns of China and of their principles. But the same thing is
aflSrmed in regard to the writings of at least one other author of
antiquity, the philosopher Yu‘; and the frequent quotations of
Mencius by Han Ying and Tung Chung-shh, indicating that his
Works were a complete collection in their times, give some confirma-
tion to Ch'i’s account.

On the whole, the evidence seems rather to preponderate in its
favour. Mencius did not obtain his place as 'a classic’ till long
after the time of the Ch'in dynasty; and though the inftiriate
emperor would doubtless have given special orders to destroy his
writings, if his attention had been called to them, we can easily
conceive their being overlooked, and escaping with a mass of others
which were not considered dangerous to the new rule.

6. Another statement of CiAo Ch*i shows that the Works of Men-
cius, once recognised under the Han dynasty, were for a time at
least kept with a watchful care. He says that, in the reign of the
emperor HsiAo-wan (b.c. 178-155), ‘the Lun-yu, the Hsido-ching,
Mencius, and the JR-yt were all put under the care of a Board of
“Great Scholars,” which was subsequently done away with, only
“ The Five Ching ” being left under such guardianship®.’ Chfi Hsi
has observed that the Books of the Han dynasty supply no evidence
of such a Board ; but its existence may be inferred from a letter of
Lifi Hsin, complaining of the supineness with which the scholars
seconded his quest for the scattered monuments of literature. He
says : — ‘ Under the emperor HsiAo-wfin, the Shfi-ching reappeared,
and the Shih-ching b^an to sprout and bud afresh. Throughout
the empire, a multitude of books were continually making their
appearance, and among them the Records and Sayings of all the
Philosophers, which likewise had their place assigned to them in
the Courts of Learning, and a Board of Great Scholars appointed
to their charge®.’

As the Board of Great Scholars in charge of the Five Ching was
instituted B.C. 135, we may suppose that the previous arrangement
hardly lasted half a century. Hiat it did exist for a time, however,

■ If it S f- * it » a. . » « » t ^ ^

; aee notes on Chfto CRTs preface. *

4

THE WORKS OF MENCIHS.

[PHOUSSOimA.

shows the value set upon the writings of Mencius, and confirms the
point which I have sought to set forth in this section, — ^that there
were Works of Mencius current in China before the Han dynasty,
and which were eagerly recognised and cherished by the scholars
under it, who had it in charge to collect the ancient literary produc-
tions of their country.

SECTION II.

CHIo CH'x and his LABODKS upon MENCIUS.

1. Jt has been shown that the Works of Mencius were sufficiently
well known from nearly the beginning of the Han dynasty ; but its
more distinguished scholars do not seem to have devoted themselves
to their study and elucidation. The Classics claimed their first
attention. There was much labour to be done in collecting and
collating the fragments of them, and to unfold their meaning was
the chief duty of every one who thought himself equal to the task.
Mencius was but one of the literati, a scholar like themselves. He
could wait. We must come down to the second century of the
Christian era to find the first commentary on his writings.

In the prolegomena to the Confucian Analects, Section i. 7 , 1 have
spoken of ChSng HsUan or ChSng K'ang-ch'Sng, who died at the age
of seventy-four, some time between a.d. 190—220, after having com-
mented on every ancient classical book. It is said by sotqe ^ that he
embraced the Works of Mencius in his labours. If he did so, which
to me is very doubtful, the result has not come down to posterity.
To give to our philosopher such a treatment as he deserved, and com-
pose a commentary that should descend to the latest posterity, was
the work of Ch 4 o Ch'i, of whom we have a memoir in the fifly-fourth
chapter of the Biographies in the Books of the second Han dynasty.

2. Chi was bom a. d. 108. His father was a censor about the

‘ In the ‘Books of the SOi dynasty ’(*.!>. 589-617), — .weSnd

that there were then in the national Bepositories three Works on MenciuB,.^hko Ch'l’g, one
by Chfag Hsuan, and one by Lift Hd (^j ^), also a scholar of Han, bnt probably not
earlier than Ch 4 o Ch'L The same Works were existing under the Tang dynasty (618-907) see
the 'Books of Tang,’ Bk. xlix,

By the rise of the Sung dynasty (a. d. 975
«p 9 fe), however, the two last were both lost The entries in the Eecords of Sdi and Tang
wo seem to prove that Ching Hsfian had written on Mencius, but in the sketches of his life
^ic^ have consulted, -and that in the ‘Books of the After Han dynasty,’

“T must be the basis of all tho rest,— there is no mention made of his having done sa

r. sBci. n.] CHAO OB'! AKD HIS LABOUES UPON MENCIUS. 6

art of the emperor Hsi&o- 4 n‘, and gave him the name of 0 hi 4 ,
^hich he afterwards changed into Ch'i for the purpose of conceal-
bent, changing also his original designation of T' 4 i-ch'ing into Pin-
v^^i'ing*. It was his boast that he could trace his descent from the
J^ isucient sovereign Chwan-hsti®, b.c. 2510.

In his youth Oh*i was distingnished for his intelligence and
cBligent study of tibe Classics. He married a niece of the celebrated
•ittltolar and statesman Mi Yung *, but bore himself proudly towards
flim and her other relatives. A stern independence and hatred of the
sycophancy of the times were from the first characteristic of him,
proved the source of many troubles.

%% V^en he was over thirty, Ch'i was attacked with some severe
■iAid lingering illness, in consequence of which he lay upon his bed
o;j|||br seven years. At one time, thinking he was nem* his end, he
; Jddressed a nephew who was with him in the following terms : —

' .-^Bom a man Into the world, in retirement I have not displayed the
7 >i|^rinciples exemplified on Mount 0111“, nor in office achieved the merit
- ^ 1 and LU.“. Heaven has not granted me such distinction. What
. ' more shall I say 1 Set up a round stone before my grave, and engrave
ffia it the inscription, — “ Here lies a recluse of Han, by surname Ch&o
«nd by name Chil He had the will, but not the opportunity,
l^ch was his fate. Alas!'”

Contrary to expectation, Ch'i recovered, and in a.d. 154 we find
,'^im again engaged in public life, but in four years he is flying into
^^bscurity under a feigned name, to escape the resenfrneut of T'ang
i t^Hang one of the principal ministers, and his partisans. He saved
y 5his life, but his family and relatives fell victims to the vengeance of
; : his enemies, and for some time he wandered about the country of
^ i the Chiang and HwAi, or among the mountains and by the sea-coast
on the north of the present Shan-tung. One day as he was selling
.‘rf cakes in a market-place, his noble presence attracted the attention
• of Sun Ch'ung*, a young gentleman of An-ch'ifl, who was passing by
■ in a carriage, and to him on being questioned he made known his

Monnt Chi that and two ancient worthies, are said to have withdrawn,

when Tio wished to promote them to honour. ‘ These are the well-known t Yin

^ MdT'M.kungWang(3j^.^*|). ' ^ The name

, An-ehla still remains in the district so called of the department of Ch'ing-chku

6

THE WOEKS or MENCrHS.

[niOLaSOKEHA.

history. This proved a fortunate rencontre for him. Sun Ch'ung
took him home, and kept him for several years concealed somewhere
‘ in the centre of a double wall V And now it was that he solaced
his hard lot with literary studies. He wooed the muse in twenty-
three poetical compositions, which he called ‘ Songs of Adversity*,
and achieved his commentary on Mencius

On the fall of the T'ang faction, when a political amnesty
proclaimed, Ch'i emerged from his friendly confinement, hut only to
fall a victim again to the intrigues of the time. The first year of the
emperor Ling, a.d. i68, was the commencement of an imprisonment
which lasted more than ten years; but nothing could crush his
elasticity, or daunt his perseverance. In 185, when he had nearly
reached fourscore, he was active ss ever in the field of political strife,
and wrought loyally to sustain the fortunes of the falling dynasty.
He died at last in a.d. 201, when he was over ninety, in Ghing-chdu,
whither he had gone on a mission in behalf of his imperial master.
Before his death he had a tomb prepared for himself, which
was long shown, or pretended to be shown, in what is now the
district city of Chiang-ling in the department of Ching-ch 4 u in
Hh-pei®.

3. From the above account of Ohio Ch'i, it will be seen that his
commentary on Mencius was prepared under great disadvantages.
That he, a fugitive and in such close hiding, should have been able
to produce a work such as it is, shows the extent of his reading and
acquirements in early days. I have said so much about him, because
his name should be added to the long roll of illustrious men who
have found comfort in sore adversity from the pursuits of literature
and philosophy. iVs to his mode of dealing with his subject, it will
be sufiicient to give his own account : —

‘ I wished to set my mind on some literary work, by which I might
be assisted to the government of my thoughts, and forget the
approach of old ago. But the six classics had all been explained
and carefully elucidated by previous scholars. Of all the orthodox
school there was only Mencius, wide and deep, minute and exquisite,
yet obscure at times and hard to see through, who seemed to me to
deserve to be properly ordered and digested. Upon this I brought
forth whatever I had learned, collected testimonies from the Classics

irmm-

CH. I. SECT, m.]

OTHER COMMENTATORS.

7

and other books, and divided my author into chapters and sentences.
My annotations are given along with the original text, and of every
chapter I have separately indicated the scope. The Books I have
divided into two Parts, the first and second, making in all fourteen
sections.

‘ On the whole, with regard to my labour, I do not venture to
think that it speaks the man of mark, but as a gtfb to the learner, it
may dispel some doubts and resolve perplexities. It is not for me,
however, to pronounce on its excellencies or defects. Let men of
discernment who come after me observe its errors and omissions and
correct them ; — that will be a good service*.’

SECTION III.

OTHEa COMHENTATOfiS.

I. All the commentaries on Mencius made prior to the Sung
dynasty (a. d. 960®) having perished, excepting that of Chk) Ch'l,
I will not therefore make an attempt to enumerate them particularly.
Only three names deserve to be mentioned, as frequent reference is
made to them in Critical Introductions to our philosopher. They
were all of the T'ang dynasty, extending, if we embrace in it what
is called ‘ The After T'ang,’ from a.d. 618 to 936. The first is that
of La Shan-ching ®, who declined to adopt ChAo Ch'l’s division of the
whole into fourteen sections or parts, and many of whose inter-
pretations, differing from those of the older authority, have been
received into the now standard commentary of ChA Hsl. The other
two names are those of Chang Yl* and Ting Kung-chA®, whose
principal object was to determine the sounds and tones of characters
about which there could be dispute. All that we know of their
views is from the works of Sun Shih and ChA Hsl, who have many
references to them in their notes.

2. During the Sung dynasty, the commentators on Mencius were
a multitude, but it is only necessary that I speak of two.

The most distinguished scholar of the early reigns was Sun Shih*,
who is now generally alluded to by bis posthumous or honorary
epithet of ‘The Illustrious Duke’*.' We find him high in favour and

* See the * Some date the commencement of the Sung dynaatjr in

8

THE WOBKS OF MBNCITJS.

[PROlSSOnSA.

reputation in the time of T'4i-t8ung (97^“998)> Ch&n-tsung (998 '
1022), and ^an-tsung (1023-1063)^ By imperial command, in asso-
ciation with several other ofl&cers, he prepared a work in two Parts,
under the title of ‘The Sounds and Meaning of Mencius,’ and
presented it to the court*. Occasion was taken from this for
a strange imposture. In the edition of ‘ The Thirteen Ching,’ Men-
cius always appears with ‘ The Commentary of Chio Ch'l ’ and * The
Correct Meaning of Shun Shih®.’ Under the Sung dynasty, what
were called ‘ correct meanings ' were made for most of the Classics.
They are commentaries and annotations on the principal commentator
who is considered as the expounder of the Classic, the author not
hesitating, however, to indicate any peculiar views of his own. The
genuineness of Shih’s ‘ Correct Meaning of Mencius ’ is questioned
by few, but there seems to be no doubt of its being really a forgery,
at the same time that it contains the substance of the true work of
‘ The Illustrious Duke,’ so far as that embraced the meaning of
Mencius and of Ch4o Ch*l. The account of it given in the preface
to ‘ An Examination of the Text in the Commentary and Annotations
on Mencius,’ by Yuan Yuan of the present dynasty, is — ‘ Sun Shih
himself made no “Correct Meaning;” but some one — I know not
who — supposing that his Work was really of that character, and
that there were many things in the commentary which' were not
explained, and passages also of an unsatisfactory nature, he trans-
cribed the whole of Shih’s Work on “ The Sounds and Meaning,” and
having interpolated some words of his own, published it under the
title of “ The Annotations of Sun Shih.” He was the same person
who is styled by ChA Hsl “ a scholar of Sh^o-wA ’

In the twelfth century ChA Hsi appeared upon the stage^ and
entered into the labours of all his predecessors. He published one
Work separately upon Mencius*, and two upon Menmus and the
Confucian Analects*. The second of these, ‘ Collected Comments
on the Analects and Mencius,’ is now the standard authority on the

’ "ir ^.—1“ or about the year

ioo8, a book was found,' at one of the palace gates, with the title of ‘The Book of Heaven’
(3^ emperor at first was inclined to go in state and accept it, but he thought

of consulting Shih. Shih replied according to a aentinuent of Mencius (V. Pt. L v. 3) that
Heaven does not speak,’ and asked how then there could be any Book of Heaven. Was this
^k of HMven, thus rejected on Shih’s counsel, a copy of our Sacred Scriptures, which some
hestonan Christian was endeavouring in the manner indicated to bring before the court of

iEff.

CH. I. SECT. IV.]

THEIR INTEGRITY AND AUTHORSHIP.

9

subject, and has been the test of orthodoxy and scholarship in the
literary examinations since a. d. 1315.

3. Under the present dynasty two important contributions have
been made to the study of Mencius. They are both published in the
‘Explanations of the Glassies under the Imperial Dynasty of Ch'ingb'
The former, bearing the title of ‘An Examination of the Text in the
Commentary and Annotations of Mencius,’ forms the sections from
1039 to 1054. It is by Yuan Yiian, the Governor-General under
whose auspices that compilation was published. Its simple aim is
to establish the true reading hy a collation of the oldest and best
manuscripts and editions, and of the remains of a series of stone
tablets containing the text of Mencius, which were prepared in the
reign of KAo-tsung (a.d. 1128-1 162), and are now existing in the
Examination Hall of HSng-chau. The second Work, which is still
more important, is embraced in the sections 1117-1146. Its title
is — ‘ The Correct Meaning of Mencius, by Chi 4 o Hsiin, a Chii-zan
of Chiang-tii It is intended to be such a Work as Sun Shih
would- have produced, had he really made what has been so long
current in the world under his name. I must regret that I was not
earlier acquainted with it.

SECTION IV.

INTEGKITY; AOTHOESHIP ; AND RECEPTION AMO.VG THE CLASSICAL BOOKS.

1. We have seen how the Works of Mencius were c-atalogued by
Lih Hain as being in ‘ eleven Books,’ while a century earher Sze-ra 4
Ch'ien referred to them as consisting only of ‘ seven.’ The question
has very much vexed Chinese scholars whether there ever really
were four additional Books of Mencius which have been lost.

2. Chdo Ch'i says in his preface : — ‘ There likewise are four
additional Books, entitled “ A Discussion of the Goodness of Man’s
Nature,” “ An Explanation of Terms,” “ The Classic of Filial Piety,”
and “The Practice of Government.” But neither breadth nor depth
marks their composition. It is not like that of the seven acknow-
ledged Books. It may be judged they are not really the production
of Mencius, but have been palmed upon tbe world by some subsequent
imitator of him*.’ As the four Books in question are lost, and only

‘ See voL L proleg. p. 133. ' S ^ iE #, a «! # K « *.

10

THE WORKS OF MENCIUS

[pSOIJMOIfEKA

a very- few quotations from Mencius, that are not found in his Works
which we have, can be fished up from ancient authors, our best plan
is to acquiesce in the conclusion of Ch 4 o Ch'i. The specification of
‘ Seven Books ’ by Sze-mfi Ch'ien is an important corroboration of
it. In the two centm'ies preceding our era, we may conceive that
the four Books whose titles are given by him were made and pub-
lished under the name of Mencius, and Hsin would only do bis duty
in including them in his catalogue, unless their faJsehxxjd was
generally acknowledged. Ch'i devoting himself to the study of
our author, and satisfied from internal evidence that they were not
his, only did his duty in rejecting them. There is no evidence that
his decision was called in question by any scholar of the Han or the
dynasties immediately following, when we may suppose that the
Books were stiU in existence.

The author of ‘ Supplemental Observations on the Four Books
says upon this subject : — ‘ “ It would be better to be without books
than to give entire credit to them^;” — this is the rule for reading
ancient books laid down by Mencius himself, and the rule for us
after-men in reading about what purport to be lost books of his The
seven Books which we have "comprehend the doctrine of heaven
and earth, examine and set forth ten thousand topics, discuss the
subjects of benevolence and righteousness, reason and virtue, the
nature of man and the decrees of Heaven, misery and happiness®.”
Brilliantly are these things treated of, in a way far beyond what any
disciple of Kung-sun Ch'iu or Wan Chang could have attained to.
What is the use of disputing about other matters ? Ho Sheh has
his “ Expurgated Mencius but Mencius cannot be expurgated.
Lin Chin-sze has his "Continuation of Mencius,” but Mencius needs
no continuation. I venture to say — " Besides the Seven Books there
were no other Works of Mencius." ’

3. I have said, in the note at the end of this volume, that Ch 4 o Ch'i
gives the total of the characters in Mencius as 34,685, while they are
now found actually to amount to 35,226. This difference ba-w been
ingeniously accounted for by supposing that the continually recurring

35 « ft S* tl, ^ iH: {jE jfe Bn It

‘ See voL i. proleg. p. 131. • Mencius, VIL Pt II. UL * Uiis is the Ungnege

of Chfto Ch'i. ‘ M& Xwsji-Un mentions two authors who had taken in hand to expurgate
Mencius, but neither of them is called ^ He menOona Lin Chin-sae. ealling hi»

Lin Shin-sze and his Work.

. I. BECT. IV.]

THEIK INTEGKITY AND AUTHORSHIP,

11

Mencius ’ and ‘ Mencius said ’ were not in his copies. There would
3 no use for them on his view that the whole was composed by
tiencius himself. K they were added subsequently, they would
kbout make up the actual excess of the number of characters above
’ 1 computation. The point is not one of importance, and I have
nuched on it simply because it leads us to the question of the
%uthor8hi^ of the Works.

4 . On this point Sze-m4 Ch'ien and Chfto Ch'l are agreed. They
y that Mencius composed the seven Books himself, and yet that he

did so along with certain of his disciples. The words of the latter
are : — ‘ He withdrew from public life, collected and digested the
conversations which he had had with his distinguished disciples,
Kung-sun Ch'4u, Wan Chang, and others, on the difficulties and
doubts which they had expressed, and also compiled himself his
deliverances as ex cathedrd; — and so published the seven Books of
his writings.’

This view of the authorship seems to have been first called in
question by Han Yu b commonly referred to as ‘ Han, the duke of
Literature afamous scholar in the eighth and ninth centuries, under
the Tang dynasty, who expressed himself in the following terms: —
* The Books of Mencius were not published by himself. After his
death, his disciples. Wan Chang and Kung-sun Ch'4u, in eommuni-
»tion with each other, recorded the words of Mencius®.’

5 . If we wish to adjudicate in the matter, we find that we have
a difficult task in hand. One thing is plain — the book is not the
work of many hands like the Confucian Analects. ‘ If we look at the
style of the composition,’ says Chfi Hsl, ‘ it is as if the whole were
melted together, and not composed by joining piece to piece*.’ This
language is too strong, but there is a degree of truth and force in it.
No prindple of chronology guided the arrangement of the different
parts, and a foreigner may be pardoned if now and then the ‘ pearls ’
seem to him ‘ at random strung yet the collection is characterised
by a uniformity of style, and an endeavour in the separate Books to
preserve a unity of matter. This consideration, however, is not

by Cha Hal in his pre&tory notice to Mencius.

^ ^ i quoted in

12

THE WORKS OF MENCIUS.

[PKOLXOOKEaA.

enough to decide the question. Such as the work is, we can conceive
it proceeding either from Mencius himself, or from the labours of
a fe\o of his disciples engaged on it in concert.

The author of the ‘ Topography of the Four Books has this
argument to show that the Works of Mencius are by Mencius
himself ‘ The Confucian Analects,’ he says, ‘ were made by the
disciples, and therefore they record minutely the appearance and
manners of the sage. But the seven Books were made by Mencius
himself, and therefore we have nothing in them excepting the words
and public movements of the philosopher^.’ This peculiarity is
certainly consonant with the hypothesis of Mencius’s own authorship,
and so far may dispose us to adopt it.

On the other hand, as the princes of Mencius’s time to whom any
reference is made are always mentioned by the honorary epithets
conferred go. them after their death, it is argued that those at least
must have been introduced by his disciples. There are many
passages, again, which savour more of a disciple or other narrator
than of the philosopher himself. There is, for instance, the com-
mencing sentences of Book III. Pt. I : — ‘ When the duke WSn of
Thing was crown-prince, having to go to Oh'h, he went by way of
Sung, and visited Mencius (lit. the jphilosojgher MAng). Mencius
discoursed to him how the nature of man is good, and when speaking,
always made laudatory reference to Y^o and Shun. When the crown-
prince was returning from Ch'h, he again visited Mencius. Mencius
said to him “ Prince, do you doubt my words ? The path is one, and
only one.”’

6. Perhaps the truth after all is as the thing is stated by Sze-m^
Ch ien, — -that Mencius, along with some of his disciples, compiled and
composed the Work. It would be in their hands and under their
guardianship after his death, and they may have made some slight
alterations, to prepare it, as we should say, for the press. Yet allow-
ing this, there is nothing to prevent us from accepting the sayings
and doings as those of Mencius, guaranteed by himself.

7. It now only remains here that I refer to the reception of Men-
cius s Works among the Classics. We have seen how they were not
admitted by Lid Hsin into his catalogue of classical works. Mencius

s Tol. i. proleg. p. 131.

i pI ^ ^ PI A ^ IB ffi A

5 1% ® S , -b ^ ^ ^ a ^ ^ IE ^ a ^ tti ^ :

, Sect yjtiv, at the end.

13

L. I. SECT, rv.] THEIR RECEPTION AMONG THE CLASSICS.

was then only one of the many scholars or philosophers of the ortho-
dox school. The same classification obtains in the Books of the Shi
and T'ang dynasties ; and in fact it was only under the dynasty of
Svmg that the Works of Mencius and the Confucian Analects were
authoritatively ranked together. The first explicitly to proclaim
this honour as due to our philosopher was Ch'an Chih-chai whose
words are — ‘ Since the time when Han, the duke of Literature,
delivered his eulogium, “ Confucius handed the scheme of doctrine to
Mencius, on whose death the line of transmission was interrupted
the scholars of the empire have all associated Confucius and Mencius
together. The Books of Mencius are certainly superior to those of
Hsiin and Yang, and others who have followed them. Their pro-
ductions are not to be spoken of in the same day with his.’ Chu
Hsi adopted the same estimate of Mencius, and by his ‘ Collected
Comments’ on him and the Analects hound the two sages together
in a union which the government of China, in the several dynasties
which have succeeded, has with one temporary exception approved
and. confirmed.

The name and the account I take from the ‘Supplemental Ob.«en'a-

tiona on the Four Booka,’ art. I, on Mencius. , I apprehend, is a misprint for it’
individual referred to being probably , a great scholar and officer of the twelfth

century, known also by the designations of and ’ This eulogy of Han

Yd is to be found subjoined to the brief introduction in the common editions of Mencius. The
whole of the passage there quoted is : — ‘ Yao handed the sckehie 0/ doctrine down to Shun ; Shun
handed it to Yii ; Yu to T'ang ; Tang to Wan, Wu, and the duke of Chau ; Wan. Wu, and the
duke of Gh&u to Confucius ; and Confucius to Mencius, on whose death there w.ns no farther
transmission of it. In Hsun and Yang there are snatches of it, but without a nice discrimina-
tion ; they talk about it, but without a definite particulai ity.’

14

MENCIDS AND HIS DISCIPLES.

[VROLKOOHENA.

CHAPTER 11.

MENCIUS AND HIS DISCIPLES.

SECTION I.

LIFE OP MENCIUS.

1 . The materials for a Memoir of Mencius are very scanty. The
birth and principal incidents of Confucius’s life are duly chronicled
^ , in the various annotated editions of the Ch'un Ch'iu,

uncertainty of and in oze-ma Ch'ien. It is not so in the case of

Mencius. Ch’ien’s account of him is contained in
half a dozen columns which are without a single date. That in the
‘ Cyclopaedia of Surnames ’ only covers half a page. ChAo Ch'l is
more particular’ in regard to the early years of his subject, but he is
equally indefinite. Our chief informants are K'ung FA, and LiA
Hsiang in his ‘Record of Noteworthy Women S’ but what we find
in them has more the character of legend than history.

It is not till we come to the pages of Mencius himself that vre are
treading on any certain ground. They give the principal incidents
of his public life, extending over about twenty-four years. We learn
from them that in the course of that time he was in such and such
places, and gave expression to such and such opinions ; but where he
went first and where he went last, it is next to impossible to determine.
I have carefully examined three attempts, made by competent scholars
of the present dynasty, to construct a Harmony that shall reconcile
the statements of the ‘Seven Books’ with the current chronologies
of the time, and do not see my way to adopt entirely the conclusions
of any one of them^ The value of the Books lies in the record

' M In) ic * The three attempta are — one by the author of ‘Supple-

n^nt^ Observations on the Four Books,' an outline of which is given in hia Notes on Mencius,

art III; one by^e author of the'Topography of the Pour Books,’andfonning the twenty.fourth

^tion of tlio Eiplaaation^f ^o Classics under the Ch'ing Dynasty;’ and one preSxed to
the W orks of Menems, in ‘The Four Books, with the Belish of the Eadical MeaniL’ (voL i.
proleg. p. 130). -^ese three OTtics dispUy much ingenuity and research, but their oonetnaions
are conflictmg.-I may be pardoned in saying that their learned labours have affected me just
as those of the Harmonisots of the Gospel Narratives used to do in former years.— bewildariiur
mon. than edifyies;. Most cordially do I agree with Dean Alford (New^^rtsmont vol. i

sTmt- "Id faithftilly the Apostolic

Natives, ^d if the Apostles spoke as the Holy Spirit enabled them, and bro^t evj^^d
■«yings to their recollection, then we may be anre that if uv foisw fts

CH. n. SECT. I.]

LIFE OF MENCIUa

15

which they furnish of Mencius’s sentiments, and the lessons which
these supply for the regulation of individual conduct and national
policy. It is of little importance that we should he able to lay them
down in the strict order of time.

With Mencius’s withdrawal from public life, ail traces of him dis-
appear. All that is said of him is that he spent his later years
along with his disciples in the preparation and publication of his
Works.

From this paragraph it will be seen that there is not much to be
said in this section. I shall relate, first, what is reported of the
early years and training of our philosopher, and then look at him as
he comes before us in his own pages, in the full maturity of his
character and powers.

2. Mencius is the latinized form of Mang-tsze *, ‘ The philosopher
Ming.’ His surname thus connects him with the MSng or MSng-sun
family, one of the three great Houses of LA, whose

His surname ; ® ...

birth-pia^; pa- usurpations Were such an oflfence to Confucius in his
ofMs’birth,^. time. Their power was broken in the reign of duke
Ai (b.c. 494-468), and they thenceforth dwindle into
comparative insignificance. Some branches remained in obscurity
in LA, and others went forth to the neighbouring States.

The branch from which Mencius sprang found a home in the small
adjacent principality of TsAu®, which in former times had been
known by the name of ChA ®. It was afterwards absorbed by LA,
and its name is said to be stiU retained in one of the districts of the
department of Yen-ch 4 u in Shan-tung*. There I visited his temple
in 1873, saw his image, and drank of a spring which supplied a well
of bright, clear water close by. Confucius was a native of a district
of LA having the same name, which many contend was also the birth-
place of Mencius, making him a native of LA and not of the State
of Ts 4 u. To my mind the evidence is decidedly against such
a view®.

thmuOxts, that knowUage tcetUd mcMe lu to give on account of the divereities of narration and arrangement
echich Oie Qoepeb now present to us. But wiOund such knowledge, aU attempts to accomplish this
analysis in minute detail must be merely cor^ectural, and must tend to weaken the EvangeUc
l^estimony rather than to strengthen it.’

*• *

question, tho latter giring five arguments to show that the Tsftu of Menciua was the Ts&u of
Aa Mencius went from. Ch'l on the death of his mother to biuy her in Ld (Bk. II. Ft. II.
this tppmit to proTe that he was a native of that Btate. But the conclusion is not

and stoutly maintain the different sides of this

16

MENCIUS AND HIS DISCIPLES.

[PBOliEGOHSRA.

Mencius’s name was K'o His designation does not appear in his
Works, nor is any given to him by Sze-mi Ch'ien or ChAo Ch'i.
The latter says that he did not know how he had been styled ; but
the legends tell that he was called Tsze-chii®, and Tsze-yii®. The
same authorities — if we can call them such — say that his fiither’s
name was Chi \ and that he was styled Kung-i «, They say also that
his mother’s maiden surname was Chang ®. Nothing is related of the
former but that he died when his son was quite young, but the latter
must have a paragraph to herself. ‘ The mother of Mencius ’ is
famous in China, and held up co the present time as a model of
what a mother should be.

The year of Mencius s birth was probably the fourth of the sovereign
Lieh, B.c. 37 ^^- lived to the age of 84* dying in the year B.C.
289, the 26th of the sovereign Nan®, with whom terminated'the long
sovereignty of the ChAu dynasty. The first twenty-three years of
his life thus synchronized with the last twenty-three of Plato’s.
Aristotle, Zeno, Epicurus, Demosthenes, and other great men of the
West, were also his contemporaries. When we place Mencius among
them, he can look them in the face. He does not need to hide
a diminished head.

3. It was his misfortune, according to ChAo Ch'i, ‘ to lose his
father at an early period » ; but in his youthful years he enjoyed the

Mencius’s lessons of his kind mother, who thrice changed her

mother. residence on his account.’

necessa^. Lu had been for several generations the State of his family, and on that account
the'D^ChrS parent ftere, according to the custom of the ChAu dynasty (see

rt,. ^ ot the question,

Bk V? K f it into his service. Compare Bk. UL Pt L ii ;

Si -?he mttll of^h® u the States of -ftAu «xd Ld

OJ ed. The rattle of the watchman in the one was heard in the other ’

’^^and^Jg.the one character taking the place of the other from

the similarity of the sound. ’ .31 ^ * h&h , jl ^

’ ^ BK- I find sometimes

□ S" ‘ the Ming Family- says that Mencins ssas bom

in the year the ^th^ the sovereign Ting (^), on tbe and day of the 4thmonth,

in tl« ^ the a6th of the sovereign Nan, on the 15th day of the rst
^ ^ f-, art IIL) The last of th«. dates is to be

I Ze ^ -^fined aS years,

"dVbSk® Tc ?”‘T‘

T? . The leg6nd*wnten are more

OH. n. SECT. I.]

LIFE OF MENCIUS.

17

At first they lived near a cemetery, and Mencius amused himself
with acting the various scenes which he witnessed at the tombs.
‘ This/ said the lady, ‘ is no place for my son — and she removed to
a house in the market-place. But the change was no improvement.
The boy took to playing the part of a salesman, vaunting his wares,
and chaffering with customers. His mother sought a new house^
and found one at last close by a public school. There her child’s
attention was taken with the various exercises of politeness which
the scholars were taught, and he endeavoured to imitate them.
The mother was satisfied. ‘ This,’ she said, ‘is the proper place for
my son.’

Han Ying relates another story of this period. Near their house
was a pig-butcher’s. One day Mencius asked his mother what they
were killing the pigs for, and was told that it was to feed him. Her
conscience immediately reproved her for the answer. She said to
herself, ‘ While I was carrying this boy in my womb, I would not sit
down if tbe mat was not placed square, and I ate no meat wliich was
not cut properly; — so I taught him when he was yet unborn’. And
now when his intelligence is opening, I am deceiving him ; — this is
to teach him untruthfulness!’ With this she went and bought
a piece of pork in order to make good her words.

As Mencius grew up, he was sent to school. When he returned
home one day, his mother looked up from the web which she was
weaving, and asked him how far he had got on. He answered her
with an air of indifference that he was doing well enough, on which
she took a knife and cut through the thread of her shuttle. The
idler was alarmed, and asked what she meant, when she gave him
a long lecture, showing that she had done what he was doing, — that
her cutting through her thread was like his neglecting his learning.
The admonition, it is said, had its proper effect ; the lecture did not
need to be repeated.

There are two other narratives in which Chang-shih figures, and
though they belong to a later part of Mencius’s life, it may be as well
to embrace them in the present paragraph.

His wife was squatting down one day in her own room, when

preoise, and say that Mencius was only three years old when his hither died. This state*
ment, and ChTs as weli^ are difficult to reconcile with what we read in Bk. I. Ft. II. XTi,
about the style in which Mencius buried his parents. If we accept the legend, we are reduced
there to great straits.

■ See Chfi Here ^ ft ’

datiea of thie mother, while the child is yet unborn.

which begins with the educationel

VOL. II.

C

18

MEJS'CIUS AND H18 DISCIPLES.

[pROLCeoMEKA

Mencius went in. He was so much offended at finding her in that
position, that he told his mother, and expressed his intention to put
her away, because of ‘ her want of propriety.’ ‘ It is you who hav'e
no propriety,’ said his mother, ‘ and not your wife. Do not “ The
Rules of Propriety ” say, “ When you are about to ascend a hall, raise
your voice; when you enter a door, keep your eyes lowl” The
reason of the rules is that people may not be taken unprepared ; but
you entered the door of your private apartment without raising your
voice, and so caused your wife to be caught squatting on the ground
The impropriety is with you and not with her.’ On this Mencius
fell to reproving himself, and did not dare to put away his wife.

One day, when he was living with his mother in Ch'i, she was
struck with the sorrowfulness of his aspect as he stood leaning
against a pillar, and asked him the cause of it. He replied, ‘ I have
heard that the superior man occupies the place for which he is
adapted, accepting no reward to which he does not feel entitled, and
not covetous of honour and emolument. Now my doctrines are not
practised in Ch'i : — I wish to leave it, but I think of your old age,
and am anxious.’ His mother said, ‘ It does not belong to a woman
to determine anything of herself, but she is subject to the rule of the
three obediences. When young, she has to obey her parents ; when
married, she has to obey her husband ; when a widow, she has to
obey her son. You are a man in your full maturity, and I am old.
Do you act as your conviction of righteousness tells you you ought
to do, and I wiU act according to the rule which belongs to me. Why
should you be anxious about me 1 ’

Such are the accounts which I have found of the mother of Men-
cius. Possibly some of them are inventions, but they are devoutly
believed by the people of China ; — and it must be to their profit.
We may well believe that she was a woman of very superior
character, and that her son’s subsequent distinction was in a great
degree owing to her influence and training '.

4- From parents we advance to be under tutors and governors.
The moulding hand that has wrought upon us in the pliant years of
Mencius's in- always leaves ineffaceable traces upon the

character. Can anything he ascertained of the in-
structor or instructors of Mencius 1 The reply to
this iuquuy must be substantially in the negative, though many

34- giren in the note= to the preface to Mencius in the ^

•

CH. n. sicr. l]

LIFE OF MENCIUS.

19

have affirmed that he sat as a pupil at the feet of Tsze-sze, the
grandson of Confucius, We are told this by Ch&o Ch'i, whose
words are : — ‘ As he grew up, he studied under Tsze-sze, acquired
all the knowledge taught by “ The Learned,” and became thoroughly
acquainted with “ The Five Ching,” being more especially distin-
guished for his mastery of the Shih and the ShU'.’ A reference to
dates, however, shows that this must be incorrect. From the death
of Confucius to the birth of Mencius there were io8 vears, and
supposing — what is by no means probable — that Tsze-sze was bom
in the year liis father died, he must have been 1 1 2 years old when
Mencius was bom. The supposition of their having stood to each
other in the relation of master and scholar is inconsistent, moreover,
with the style in which Mencius refers to Tsze-sze. He mentions
him six or seven times, showing an intimate acquaintance with bis
history, but never once in a manner which indicates that he had
personal intercourse with him

Sze-m4 Ch'ien’s account is that ‘ Mencius studied under the dis-
ciples of. Tsze-sze®.’ This may have been the case. There is nothing
on the score of time to make it impossible, or even improbable ; but
this is all that can be said about it. No famous names out of the
school of Tsze-sze have been transmitted to posterity, and Mencius
nowhere speaks as if he felt under special obligation to any in-
structor.

One short sentence contains all that be has said bearing on the
point before us : — ‘ Although I could not be a disciple of Confucius
myself, I have endeavoured to cultivate my character avi knowledge
by means of others who were The chapter to which this belongs is
rather enigmatical. The other member of it says ; — ‘ The influence
of a sovereign sage terminates with the fifth generation. The in-
fluence of an unsoeptred sage does the same.’ By ‘an unsceptred
sage ’ Mencius is understood to mean Confucius ; and by extending
his influence all over five generations, he shows how it was possible
for him to place himself under it by means of others who had been
in direct communication with the Master.

W e must leave the subject of Mencius’s early instructors in the
obscurity which rests upon it. The first forty years of his life are

* See the Index of Proper Names. ’

* See Book IV. Pt. IL xxii.

C 2

20

MENCIUS AND HIS DISCIPLES.

[FBOLEOOlOItJt..

little more than a blank to us. Many of them, we may be sure, were
spent in diligent study. He made himself familiar during them with
ail the literature of his country. Its classics, its histories, its great
men, had received his careful attention. Confucius especially became
to him the chief of morial men, the object of his untiring admira-
tion ; and in his principles and doctrines he recognised the truth
for want of an appreciation of which the bonds of society all round
him were being relaxed, and the kingdom hastening to a general
anarchy.

How he supported himself in Ts^u, we cannot tell. Perhaps he
was possessed of some patrimony ; but when he first comes forth
from his native State, we find him accompanied by his most eminent
disciples. He probably imitated Confucius by assuming the oflBce
of a teacher, — not that of a schoolmaster in our acceptation of the
word, but that of a professor of morals and learning, encouraging
the resort of inquiring minds, in order to resolve their doubts and
inform them on the true principles of virtue and society. These
disciples would minister to his wants, though we may presume that
he sternly maintained his dignity among them, as he afterwards did
towards the princes of the time, when he appeared among them as
a lecturer in another sense of the term. Two instances of this are
recorded, though we cannot be sure that the}’’ belonged to the earlier
period of his life.

‘ When Kang of T'Sng made his appearance in your school,
said the disciple Kung-tfi, ‘ it seemed proper that a polite con-
sideration should be paid to him, and yet you did not answer
him why was that \ ’ Mencius replied, ‘ I do not answer him
who questions me presuming on his ability, nor him who presumes
on his talents, nor him who presumes on his age, nor him who
presumes on services performed to me, nor him who presumes on old
acquaintance. Two of these things were chargeable on Kang of
Tangh’

The other instance is that of Chiao of Ts'^o, who said to Mencius,
I shall be having an interview with the prince of Tsau, and can
ask him to let me have a house to lodge in. I wish to remain here,
and receive instruction at your gate.’ ‘ The way of truth,’ replied
the philosopher, ‘is like a great road. It is not difficult to know
It. The evil is only that men will not seek it. Do you go home

‘ S« Bk. VII, Pt. I. xliii.

CH. II. SICT. I.]

LIFE OF MENCIUS.

21

and search for it, and you will have abundance of teachers'.’ This
was firmly said, yet not unkindly. It agrees with his observation : —
‘There are many arts in teaching, I refuse, as inconsistent with
my character, to teach a man, but I am only thereby still teaching
himV

5 . The state of China had waxed worse and worse during the
interval that elapsed between Confucius and Mencius. The elements
state of China disorganization which were rife in the times of
in Mencius’s time, earlier Sage had gone on to produce their natural
results. One feeble sovereign had followed another on the throne,
and the dynasty of Ch4u was ready to vanish away. Men were
persuaded of its approaching extinction. The feeling of loyalty
to it was no longer a cherished sentiment; and the anxiety and
e.ipectation was about what new rule would take its place.

Many of the smaller fiefs or principalities had been reduced to
a helpless dependence on, or been absorbed by, the larger ones. Of
Lfi, Chang, Wei, Wh, Ch'an, and Sung®, conspicuous in the Analects,
we read but little in Mencius. Tsin* had been dismembered, and its
fragments formed the nuclei of three new and vigorous kingdoms,
— Wei, Ch4o, and Han®. Ch'l still maintained its ground, but
was barely able to make head against the State of Ch'in® in the
West, and Ch'fi in the Southh The struggle for supremacy was
between these two; the former, as it was ultimately successful,
being the more ambitious and incessant in its aggressions on its
neighbours.

The princes were thus at constant warfare with one another. Now
two or more would form a league to resist the encroaching Ch'in,
and hardly would that object be accomplished before they were at
war among themselves. Ambitious statesmen were continually in-
flaming their quarrels. The recluses of Contuciuss days, who
withdrew in disgust from the world and its turmoil, had given
place to a class of men who came forth from their retirements
provided with arts of w’ar or schemes of policy which they recom-
mended to the contending chiefs. They made no scruple of changing
their allegiance, as they were moved by whim or interest. Kung-sun
Yen and Chang 1 may be mentioned as specimens of those characters.
‘Are thev not really great menl’ it was once asked of Mencius.

22

MENCIUS AND HIS DISCIPLES.

[rMlMOXSIlA.

‘ Let them once be angry, and all the princes are afraid. Let them
live quietly, and the flames of trouble are extinguished throughout
the kingdom

It is not wonderful that in such times the minds of men should
have doubted of the soundness of the ancient principles of the ac-
knowledged sages of the nation. Doctrines, strange and portentous
in the view of Mencius, were openly professed. The authority of
Confucius was disowned. The foundations of government were
overthrown ; the foundations ,of truth were assailed. Two or three
paragraphs from our philosopher will verify and illustrate this
representation of the character of his times : —

‘ A host marches in attendance on the ruler, and stores of provisions
are consumed. The hungry are deprived of their fljod, and there is
no rest for those who are called to toil. Maledictions are uttered
by one to another with eyes askance, and the people proceed to the
commission of wickedness. Thus the royal ordinances are violated,
and the people are oppressed, and the supplies of food and drink
flow away like water. The rulers yield themselves to the had
current, or they urge their evil way against a good one; they are
wild ; they are utterly lost*.’

‘ The five chiefe of the princes were sinners against the three
kings. The princes of the present day are sinners against the five
chiefs. The great officers of the present day are sinners against the
princes. . . . The crime of him who connives at and aids the wicked-
ness of his prince is small, but the crime of him who anticipates and
excites that wickedness is great. The officers of the present day all
go to meet their sovereigns’ wickedness, and therefore I sav that
they are sinners against them*.’

Sage sovereigns cease to arise, and the princes of the States give
the reins to their lusts. Unemployed scholars indulge in unreason-
able discussions. The words of Yang Chfi and Mo T1 fill the kingdom.
If you listen to people’s discourses, you will find that they have
adopted the views either of Yang or of Mo. Now, Yang’s principle
is—" each one for himself,” which does not acknowledge the claims of
the sovereign. Mo’s principle is—" to love all equally,” which does
not acknowledge the peculiar affection due to a father. But to
acknowledge neither king nor father is to be in the state of a beast.
Kung-mmg I said, “ In their kitchens there is fat meat. In their

• Bk. Ill: Pt. n. i. . Bk. I. Pt. IL iv. 6, 8. > Bk. VIL Pt. n. ., 4.

CH. IZ. SECT. I.]

LIFE OF MENCIUS.

23

stables there are fat horses. But their people have the look of
hunger, and on the wilds there are those who have died of famine.
This is leading on beasts to devour men.” If the principles of Yang
and Mo are not stopped, and the principles of Confucius not set
forth, those perverse speakings will delude the people and stop up
the path of benevolence and righteousness. When benevolence and
righteousness are stopped up, beasts will be led on to devour men,
and men will devour one another

6. It is in Ch'i that we first meet with Mencius as a counsellor of
the princes®, and it was in this State that he spent much the greater
Mencius the public life. His residence in it, however,

first time in appears to have been divided into two portions, and

Ch'l; sometime i c i ^ p ,

between b.0. 33a we know not to which 01 them to refer many ot the
“ chapters which describe his intercourse with the

prince (or king, as he claimed to be) and his ministers ; but, as
I have already observed, this is to us of little moment. Our interest
is in what he did and said. It matters little that we cannot assign
to each saying and doing its particular date.

That he left Ch'i the fost time before B, c. 323 is plausibly inferred
from Bk. II, Pt. II. xiv. 3®j and assuming that the conversation in
the same Book, Pt. I. ii, took place immediately before or after his
arrival^, we can determine that he did not enter the State before B. c.
331, for he speaks of himself as having attained at forty years of age
to ‘ an unperturbed mind.’ The two chapters contain the most
remarkable expressions indicative of Mencius’s estimate of himself.
In the first, while he glorifies Confucius as fex before all other men
who had ever lived, he declines having comparisons drawn between
himself and any of the sage’s most distinguished disciples. In the

‘ Bk. in. Pt II. ix. 9. ’ In the ‘ Annals of the Nation ’ (voL i. proleg. p. 134),

Mencius’s visit to Hfii of Lung is set down as luring occurred in b. c. 335, and under

isa 318 it is said ‘Meneins goes from r.i.ng to Ch't.’ The visit to Liang is placed too early,

and that to Cfii'l too late. The disasters of king Hfii, mentioned in Bk. L Pt L v. i, bad not
nil taken place in b. c. 318 ; and if Mencius remained seventeen years in Liang, it is strange
we have only five conversations between him and king Hfii. So far from his not going to
Ch’i till B.c. 318, it will be seen from the next note that ho wss leaving ChT before B.C. 333.

* Mencius’s words are — ‘From the commencement of the Ghftu dynasty till now more than
700 years have elapsed.’ It was to the purpose of his ai^omeut to make the time appear as
long as poeaible. TTmi Soo years elapsed, he would surely have said so. But as the Ch&u
dynasty commenced in b.o. nai, the year b.c. gaa would be its 800th anniversary, and
Mencius’s departure from Ch’i did not take place later than the year before B.C. 333.

* This chapter and the one before It have very much the appearance of having taken place on
the way from Tsku to Cht Mencius has been invited to a powerful court. He is emerging
from his obscurity. His disomies ei^eot great things for him. Kttng.snn Ch'kn sees him
invested with the government of ChT. and in the elation of his heart makes his inquiries.

24

MENCIITS AND HIS DISCIPLES.

[PBOLXeOKSKA.

second, when going away sorrowful because he had not wrought the
good which he desired, he observes: — ‘Heaven does not yet wish
that the kingdom should enjoy tranquillity and good order. If it
wished this, who is there besides me to bring it about?’

We may be certain that Mencius did not go to Ch'i uninvited.
His approach was waited for with curious expectation, and the king,
spoken of always by his honorary epithet of Hsiian, ‘ The Hlustiious,’
sent persons to spy out whether he was like other menb They had
their first interview at a place called Ch'ung, which was so little
satisfactory to the philosopher that he resolved to make only a short
stay in the State. Circumstances occurred to change this resolution,
but though he remained, and even accepted oflBce, yet it was only
honorary ; — he declined receiving any salary^.

From Ch'ung he appears to have retired to P‘ing-lfi, where Ch'fi,
the prime minister, sent him a present, wishing, no doubt, to get
into his good graces. I call attention to the circumstance, though
trifling in itself, because it illustrates the way in which Mencius
carried himself to the gi’eat men. He took the gift, but sub-
sequently, when he went to the capital, he did not visit the
minister to acknowledge it. His opinion was that Ch'fi might
have come in person to P'ing-lfl to see him. ‘ There was a gift,
but no corresponding respect®.’

With the governor of P‘ing-lfi, called K'ung Chii-hsin, Mencius
spoke freely, and found him a man open to conviction. ‘ If one of
your spearmen,’ said Mencius to him, ‘ were to lose his place in the
ranks three times in one day, would you put him to death or not?

‘ I would not wait for three times to do so,’ replied Chii-hsin. Men-
cius then charged home upon him the sufferings of the people,
saying they were equivalent to his losing his place in the ranks.
The governor defended himself on the ground that those sufferings
were a consequence of the general policy of the State. To this the
other replied. Here is a man who receives charge of the sheep and
cattle of another, undertaking to feed them for him of course he
must search for pasture-ground and grass. If, after searching for
those, he cannot find them, will he return his charge to the owner? or
will he stand by and see them die ? ’ The governor’s reply was,
‘ Herein I am guilty^.’

When Mencius presented himself at the capital of the State, he

' Bk. IV. Pt. II. itxxii. - Bk. II. Pt. II. xiv 3 Bk II pj II ^

CB. n. SECT. I.]

LIFE OF MENCIUS.

25

was honourably received by the king. Many of the conversations
with the sovereign and ofiScers which are scattered through the seven
Books, though the first and second are richest in them, must be
referred to this period. The one which is first in place*, and which
contains the fullest exposition of the philosophers views on govern-
ment, was probably first likewise in time^. It sets forth the grand
essential to the exercise of royal government, — a heart on the part
of the sovereign impatient of the sufieriugs of the people, and eager
to protect them and make them happy; it brings home to king
Hsiian the conviction that he was not without such a heart, and
presses on him the truth that his not exercising it was from a want
of will and not from any lack of ability ; it exposes unsparingly the
errors of the course he was pursuing ; and concludes by an exhibition
of the outlines and happy issues of a true royal sway.

Of this nature were all Mencius’s communications with the
sovereign ; but he lays himself open in one thing to severe censure.
Afraid apparently of repelling the prince from him by the severity
of his lessons, he tries to lead him on by his very passions. ‘ I am
fond of beauty,’ says the king, ‘and that is in the way of my
attaining to the royal government which you celebrate.’ ‘ Not at
all,’ replies the philosopher. ‘ Gratify yourself, only do not let
your doing so interfere with the people’s getting similar enjoyment
for themselves So the love of money, the love of war, and the

love of music are dealt with. Mencius thought that if he could
only get the good of the people to be rectgnised by Hsiian as the
great aim which he was to pursue, his tone of mind would be so
elevated, that the selfish passions and gratifications of which he was
the slave would be purified or altogether displaced. And so it would
have been. Where he fiiils, is in putting his points as if benevolence
and selfishness, covetousness and generosity might exist together.
Chinese moralists rightly find fault with him in this respect, and say
that Confucius never condescended to such a style of argument.

Notwithstanding the apparent cordiality of the king’s reception
of him, and the freedom with which Mencius spoke his mind at
their interviews, a certain suspiciousness appears to have been main-
tained between them. Neither of them would bend to the other.

* Bk. I. Pt. L yii. * 1 judge that this was the first set conyersatiou between king

Hsiian and Menci'os, because of the inqaiiy with which the king opens it, — ‘ Hay 1 be iufonned
*>y you of the transactions of Hwan of Ch*i, and Win of Tsin?" A very brief acqua in ta n ce
with our philosopher would haye taught him that he was the last person to apply to about
those characters. * Bk. T. Pt. 11. i. iu. v ; etal.

26

MENCIUS AND HIS DISCIPLES.

[PBOLWOHCXA

Mencius would not bow to the royal state ; HsUan would not vail
bonnet to the philosopher’s cloak. We have one amusing instance
of the struggles to which this sometimes gave rise. One day Men-
cius was preparing to go to court of his own free will, when a
messenger arrived from the king, saying he had intended to come
and see him, but was prevented by a cold, and asking whether
Mencius would not appear at the audience next morning. Mencius
saw that this was a device on the part of the king to avoid stooping
to visit him, and though he had been about to go to court, he replied
at once that he was unwell. He did not hesitate to meet the king’s
falsehood with one of his own.

He did not wish, however, that the king should be ignorant of the
truth, and went out next morning to pay a visit of condolence. He
supposed that messengers would be sent from the court to inquire
about his health, and that, when they took back word that he had
gone out visiting, the king would understand how his sickness of the
day before was only feigned.

It happened as he expected. The king sent a messenger, and his
physician besides. Mencius being out, they were received by Ming
Chung, either his son or cousin, who complicated the aflfeir by an
invention of his own. ‘ To-day,’ he said, ‘ he was a little better, and |

hastened to go to court. I don’t know whether he has reached it *

by this time or not.’ No sooner were the visitors gone with this ;
story, than he sent several persons to look for the philosopher, and
urge him to go to the court before he returned home.

It was now necessary that a full account of the matter should
reach the royal ears ; and to accomplish this, Mencius neither went
home nor to court, but spent the night at the house of one of the
high oflRcers. They had an animated discussion. The oflScer accused
Mencius of showing disrespect to the king. The philosopher replied
that no man in Chi showed so much respect for the sovereign as he
did, for it was only he who brought high and truly royal subjects |
under his notice. I

That, said the officer, ‘ is not my meaning. The rule is — ** When
the prince’s order calls, the carriage must not be waited for.” You
vvere going to the court, but when you heard the king’s message, you
did not do so. This seems not in accordance with that rule.’ Mencius
explained : ‘ There are three things universally acknowledged to be
honourable,--nobliity, age, and virtue. In courts, nobility holds the
rst place , in villages, age ; and for helping one’s generation and

cH. n. sBor. I.]

LIFE OF MENCIUS.

27

presiding over the people, the other two are not equal to virtue.
The possession of one of the three does not authorise the despising
of one who has the other two.

‘A prince who is to accomplish great deeds will have ministers
w'hom he does not call to go to see him. When he wishes to consult
with them, he goes to them. The prince who does not honour the
virtuous, and delight in their ways of doing, to this extent, is not
worth having to do with.

‘There was T'ang with 1 Yin : — he first learned of him, and
then made him his minister j and so without diflSculty he became
sovereign. There was the duke Hwan with Kwan Chung: — he
first learned of him, and then made him his minister ; and so
without difficulty he became chief of all the princes.

‘So did Tang behave to t Yin, and the duke Hwan to Kwan
Chung, that they would not venture to call them to go to them. If
Kwan Chung might not be called to him by his prince, how much
less may I be called, who would not play the part of Kwan Chung^ !’

We are to suppose that these sentiments were conveyed to the
king by the officer with whom Mencius spent the night. It is a pity
that the exposition of them could only be effected in such a round-
about manner, and was preceded by such acts of prevarication. But
where the two parties were so suspicious of each other, we need not
wonder that they separated before long. Mencius resigned his
honorary appointment, and prepared to return to TsS-u. On this
occasion king Hsuan visited him, and after some complimentary
expressions asked whether he might expect to see him again.

‘ I dare not request permission to visit you ai any particular time’
replied Mencius, ‘ but, indeed, it is what I desire*.’

The king made another attempt to detain him, and sent an officer,
called Shih, to propose to him to remain in the State, on the under-
standing that he should have a house large enough to accommodate
his disciples, and an allowance of ten thousand measures of grain
to support them. All Mencius’s efforts had not sufficed to make
king Hslian and his ministers understand him. They thought he
was really actuated like themselves by a desire for wealth. He
indignantly rejected the proposal, and pointed out the folly of

' Bk. II. Ft. n. U. ’ Bk. IL Pt. II. x. I consider that this chapter, and others here
referred to, belong to Mencius’s first deparhire from Ch’i. I do so because we can hardly
oppose that the king and his officers would not hare understood him better by the end of
his second lesidenoe. MoreoTer, while Mencius retires, his language in x. a and xi. 5. 6 is of
such a nature that it leares an opening for him to return again.

28

MENCIUS AND HIS DISCIPLES.

[PBOLESOMEXA

it, considering that he had already declined a hundred thousand
measures in holding only an honorary appointment’.

So Mencius turned his back on Ch'i ; but he withdrew with a
slow and lingering step, stopping three nights in one place, to afford
the king an opportimity to recall him on a proper understanding.
Some reproached him with his hesitancy, but he sufficiently explained
himself, ‘ The king,’ he said, ‘ is, after aU, one who may be made
to do good. If he were to use me, would it be for the happiness
of Ch'i only ? It would be for the happiness of the people of the
whole kingdom. I am hoping that the king will change; I am
daily hoping for this.

‘ Am I like one of your little-minded people 1 They will remon-
strate with their prince, and on their remonstrance not being
accepted, they get angry, and, with their passion displayed in their
countenance, they take their leave, and travel with all their strength
for a whole day, before they will rest^.’

7 . After he left Ch'i, Mencius found a home for some time in the
small principality of T'Sng, on the south of Ch'i, in the ruler of
M«aciua in which he had a sincere admirer and docile pupil.

He did not proceed- thither immediately, however,
but seems to have taken his way to Sung, which
consisted mostly of the present department of Kwei-tei in Ho-nan ®.
There he was visited by the crown-prince of Tang, who made a long
detour, while on a journey to Ch'A, for the purpose of seeing him.
The philosopher discoursed on the goodness of human nature, and
the excellent ways of Y&o and Shun. His hearer admired, but
doubted. He could not forget, how'ever, and the lessons which he
received produced fruit before long.

' I hare said in a note, Bk. II. Pt. II. z. 5, that 100, cx» cAun; was the &zed allowance of a
which Mencios had declined to receive. When we look narrowly into the matter^ however, we
aeo that this could hardly be the case. It Is known that four measures were used in Ch*l, — the
B.’ and and that a chung wa3<=ten/tt, or siz and four 0 u. 10,000 cMOV

wonld thus = 64,000 stone, and Mencius declined 640,000 stone of grain. Ko offloer of Chi
could hare an income so much as that. The measures of the W«n dynasty are sacertsined to
have been only one-fifth the capacity of the present. Ajumming that those of Ch&u and Han
agreed, and bringing the above computations to the present standard, Meneina was offered an
annual amount of ia,8oo stone of grain for hia disciples, and he had himdf refused in all
ia&,ooo stone. With this reduction, and taking any grain wo please as standard of
valuation, the amount is still much beyond what we can suppose to havo been a ^jpjt's salary. —
supposes that Hcneius intends by 100,000 cJumg the sum of the ineome during
all the ye^ he had held his honorary office. • Bk. II. Pt II. zii. ’ This is gathered
from Bk. IIL Pt. L i. x, where the crown-prince of T'Ang visits Mencius, and from Bk. IL
Pt. II. iii. where his accepting a gift in Sung appears to have been subsequent to his refusing
one in Ch'i.

CH. n. SECT. I.]

LIFE OF MENCIUS.

29

From Sung Mencius returned to Tsau, by way of Haieh. In
both Sung and Hsieh he accepted large gifts from the rulers, which
help us in some measure to imderstand how he could maintain an
expenditure which must have been great, and which gave occasion
also for an ingenious exposition of the principles on which he
guided his course among the princes. ‘When you were in Clii,’
said one of his disciples, ‘you refused a hundred yi of fine gold,
which the king sent, while in Sung you accepted seventy yi, and in
Hsieh fifty b If you were right in refusing the gift in the first case,
you did wrong in accepting it in the other two. If you were right
in accepting it in those two cases, you were wrong in refusing it in
Ch'i. You must accept one of these alternatives.’ ‘ I did right
in all the cases,’ replied Mencius. ‘ When I was in Sung, I was
about to undertake a long journey. Travellers must be provided
with what is necessary for their expenses. The prince’s message
was — “ a present against travelling expenses why should I have
declined the gift? In Hsieh I was under apprehensions for my
safety, and taking measures for my protection. The message was —
"I have heard you are taking measures to protect yourself, and
send this to help you in procuring arms.” Why should I have
declined the gift ? But when I was in Ch'i, I had no occasion for
money. To send a man a gift when he has no occasion for it is to
bribe him. How is it possible that a superior man should be taken
with a bribe*?’

Before Mencius had been long in Tsdu, the crown-prince of T'Sng
succeeded to the rule of the principality, and calling to mind the
lessons which he had heard in Sung, sent an oflficer to consult the
philosopher on the manuer in which he should perform the funeral
and mourning services for his father®. Mencius of course advised
him to cany out in the strictest manner the ancient regulations.
The new prince’s relatives and the oflScers of the State opposed, but

' I have Boppoeed in the translation, Bk. 11 . Ft. 11 . iii. i , that the metal of these gifts was silver
snd not gold. however, seems to make it clear that we ought to understand that

It was gold. (See ^ ^ ^ ^ ^ ^ p. 6.) Pressed with the

objection that 3,400 ounces of gold seem^ too a sum, he goes on to make it appear that
under the Ch*in dynasty, a yi or twenty-four ounces of gold was only equal to 15,000 cash, or
taels of ailTtf of present day I This is a point on which I do not know that we can
attain any positive certainty. ® Bk, H. Ft. IL iii. ’ Bk. III. Pt. L ii. The note of time
^hi<dx is relied on as enabling ua to follow Mencius here is the intimation, Bk. I. Pt. IL xiv,
^hat ‘ Ch*t was about to fortify Hsieh.’ This is referred to s. o. 330, when king HsUan appointeo
Ms brother over the dependency of Hsieh, and took measures to fortify it.

30

MENCIUS AND HIS DISCIPLES.

[PBOLBeOMEVA.

ineffectually. Mencius’s counsel was followed, and the effect was
great. Duke Win became an object of general admiration.

By and by Mencius proceeded himself to T'Sng. We may suppose
that he was invited thither by the prince as soon as the rules of
mourning would allow his holding free communication with him.
The chapter.® which give an account of their conversations are really
interesting. Mencius recommended that attention should be chiefly
directed to the encouragement of agriculture and education. He
would have nourishment secured both for the body and the mind
of every subject’. When the duke was lamenting the danger to
which he was exposed from his powerful and encroaching neighbours,
Mencius told liim he might adopt one of two courses ; — either leave
his State, and like king TM go and find a settlement elsewhere, or
be prepared to die for his patrimony. ‘If you do good,’ said be,
‘among your descendants in after generations there will be one
who shall attain to the royal dignity. But results are with
Heaven. What is Ch'i to you, 0 prince ? Be strong to do good.
That is all your business*.’

After all, nothing came of Mencius’s residence in Tang. We
should like to know what made him leave it. Confucius said that,
if any of the princes were to employ him, he should achieve some-
thing considerable in twelve mouths, and in the course of three
years, the government would be perfected®. Mencius taught that,
in his time, with half the merit of former days double the result
might be accomplished*. Here in Ting a fwr field seemed to be
afforded him, but he was not able to make his promise good.
Possibly the good purposes and docility of duke Win may not have
held out, or Mencius may have found that it was easier to theorise
about government, than actually to carry it on. Whatever may
have been the cause, we find him in B.c. 319 at the court of king
Hfii of Liang.

Before he left T ing, Mencius had his rencounter with the disciples
ot the ‘ shrike-tongued barbarian of the South,’ one Hstt Hsing, who
came to T ing on hearing of the reforms which were being made at
Mencius’s advice by the duke Win This was one of the dreamy
speculators of the time, to whom I have already alluded. He pre-
tended to follow the lessons of Shin-ning, one of the reputed founders
<^f the kingdom and the father of husbandry, and came to Ting with

■ Bk. III. Pt. I. iii. > Bk. I. Pt. II. xiii. xiv. XT.
* Bk. It. Pt. I. i, 13.

’ Confucian Analects, XIU. x-

om. n. SECT. 1.]

LIFE OF MENCICrS.

31

his plough upon his shoulder, followed by scores of followers, all
wearing the coarsest clothes, and supporting themselves by making
mats and sandals. It was one of his maxims that ‘the magistrates
should be labouring-men.’ He would have the sovereign grow his
own rice, and cook his own meals. Not a few of ‘ The Learned'
were led away by his doctrines, but Mencius girt up his loins to
oppose the heresy, and ably vindicated the propriety of a division
of labour, and of a lettered class conducting the government. It is
just possible that the appearance of Hsti Hsing, and the countenance
shown to him, may have had something to do with Mencius’s
leaving the State.

8. Liang was another name for Wei, one of the States into which
Tsin had been divided. King HM, early in lus reign, B.c. 364, had

Meneiiis in “ade the city of T&-iiang, in the present department
Liang;— B.C. of K'4i-fiLng, his Capital, and given its name to his
319, 318. whole principality. It was the year before his death,

when Mencius visited him h A long, stormy, and disastrous rule
was about to terminate, but the king was as full of activity and
warlike enterprise as ever he had been. At his first interview with
Mencius, he addressed him in the well-known words, ‘ Venerable
Sir, since you have not counted it far to come here, a distance of a
thousand ft, may I presume that you are likewise provided with
counsels to profit my kingdom 1’ Mencius in reply starts from the
word profit, and expatiates eloquently on the evil consequences that
must ensue from making a regard to profit the ground of conduct or
the rule of poli^. As for himself, his theme must be benevolence
and righteousness. On these he would discourse, but on nothing
else, and in following them a prince would obtain true and sure
advantages.

Only five conversations are related between king Htii and the
philosopher. They are all in the spirit of the first which has just
been described, and of those which he had with king Hsiian of Ch'i.

* There ere vuioiu difficulties about the raigu of king Hdi of Liang. Sze-mg Ch*ie a
makes it commence in 369 and terminate in 334- He is then succeeded by Hsiang
whose reign ends in 318; and he is followed by Ai ®95* What are called ‘The

Bwnboo Books * extend Hdi's reign to b.c. 318, and the next twenty years are assigned

*0 kingii. ‘The Annals of the Nation' (which are compiled from ‘The General Mirror of
History’ ^ J) Bamboo Books in the length of king Hui’s reign, but make

followed by TT«fvig ; and take no note of a king At— From Mencius we may be assured
that Hhi was auooe^ed by Hsiang, and the view of his Life, which I have followed in this ^
sketch, leads to the longer period assigned to his reign.

MENCIUS A.NU HIS DISCIPLES.

[PBOLIGOJIEKA.

- o2

There is the same freedom of expostulation, or, rather, boldness of
reproof, and the same unhesitating assurance of the success that
would follow the adoption of his principles. The most remarkable
is the third, where we have a sounder doctrine than where he tells
king Hsuan that his love of beauty and money and valour need not
interfere with his administration of royal government. H6i is
boasting of his diligence in the government of his State, and
sympathy with the sufferings of his people, as far beyond those of
any of the neighbouring rulers, and wondering how he was not more
prosperous than they. Mencius replies, ‘Your Majesty is fond of
war ; — let me take an illustration from it. The drums sound, and
the weapons are crossed, when suddenly the soldiers on one side
throw away their coats of mail, trail their weapons behind them,
and run. Some of them run a hundred paces, and some run only
fifty. What would you think if those who run fifty paces were to
laugh at those who run a hundred paces 1 ’ ‘ They may not do so,’

said the king ; ‘ they only did not run a hundred paces, but they
also ran.’ ‘Since your Majesty knows this,’ was the reply, ‘you
need not hope that your people will become more numerous than
those of the neighbouring kingdoms.’ The king was thus taught
that half-measures would not do. Royal government, to be
effectual, must be caixied out faithfully and in its spirit.

King Htri died in b.c. 319, and was succeeded by his son, the
king Hsiang. Mencius appears to have had but one interview with
him. When he came out from it, he observed to some of his friends :
— ‘ When I looked at him from a distance, he did not appear like a
sovereign ; when I drew near to him, I saw nothing venerable about
him h’

It was of no use to remain any longer in Liang ; he left it, and
we meet with him again in Ch'i.

9. Whether he returned immediately to Ch'i we cannot tell, but
the probability is that he did, and remained in it till the year
Mencius the B-C. I When he left it about seven years before,

provision for his return in case of a
change of mind in king HsUan. The philosopher, I

i, ' ^ conclusion is adopted because it was in 311 that Ten rebelled,

w en the ki^ said that he was very much ashamed when he thought of Xeneina, who had

State of Yen.-Thi» i« another eaae iTwhioh the
chronology 1, differenUy laid down by the authoritiea, Sae-m* Ch'ien aaying that Yen was

taken by king Min ^ the son and successor of Hsuan.

cH. II. seer. I.]

LIFE OF MENCIUS.

33

apprehend, was content with an insufficient assurance of such an
alteration. Be that as it may, he went back, and took an appoint-
ment again as a high noble.

If he was contented with a smaller reformation on the part of the
king than he must have desired, Mencius was not himself different
from what he had been. In the court and among the high officers
his deportment was equally unbending ; he was the same stern
mentor.

Among the officers was one Wang Hwan, called also Tsze-Ao, a
favourite with the king, insolent and presuming. TTim Mencius
treated with an indifference and even contempt which must have
been veiy provoking. A large party were met one time at the
house of an officer who had lost a son, for the purpose of expressing
their condolences. Mencius was among them, when suddenly Wang
Hwan made his appearance. One and another moved to do him
honour and win from him a smile, — all indeed but Mencius, who
paid no regard to him. The other complained of the rudeness, but
the philosopher could show that his conduct was only in accordance
with the ndes of Propriety \

Another time, Mencius was sent as the chief of a mission of
condolence to the court of Titng, Wang Hwan being the assistant
commissioner. Every morning and evening he waited upon Mencius,
who never once exchanged a word with him on the business of their
mission*.

Now and then he became the object of unpleasant remark and
censure. At his instigation, an officer, Ch'l W4, remonstrated with
the king on some abuse, and had in consequence to resign his office.
The people were not pleased with Mencius, thus advising others to
their harm, and yet continuing to retain his own position xmdis-
turbed. ‘In the course which he marked out for Ch'l W&,’ they
said, ‘ he did well, but we do not know as to tbe course which he
pursues for himseUl’ The philosopher, however, was never at a loss
m rendering a reason. He declared that, as his office was honorary,

could act ‘ freely and without restraint either in going forward or
retiring*.’ In this matter we have more sympathy with the con-
demnation than with the defence.

Some time during these years there occurred the death of
Mencius’s excellent mother. She had been with him in Ch'l, and

' Bk. rv. pt. n. xxrii.
VOL. u.

• Bk. II. Pt. II. Vi.
D

’ Bk. IL Pt. IL T.

34

MENCIUS AND HIS DISCIPLES.

[FSOUOOIfEKA.

he carried the coffin to LA, to bury it near tiia dust of his father
and ancestors. The funeral was a splendid one. Mencius perhaps
erred in having it so from his dislike to the Mohists, who advocated
a spare simplicity in aU funeral matters^. His arrangements certainly
excited the astonishment of some of his own disciples*, and were the
occasion of general remark®. He defended himself on the ground
that ‘the superior man will not for all the world be niggardly to his
parents,’ and that, as he had the means, there was no reason why he

should not give all the expression in his power to his natural feelings.

Having paid this last tribute of filial duty, Mencius returned to
Ch'i, but he could not appear at court till the three years of his
mourning were accomplished*. It could not be long after this when
trouble and confusion arose in Yen, a large State to the north-west
of Ch't in the present Chih-M. Its prince, who was a poor weakling,
wished to go through the sham of resigning his throne to his prime
minister, understanding that he would decline it, and that thus he
would have the credit of playing the part of the ancient YAo, while
at the same time he retained his kingdom. The minister, however,
accepted the tender, and, as he proved a tyrannical ruler, great
dissatisfaction arose. Ch'in Tung, an officer of Ch'l, asked Mencius
whether Yen might be smitten. He replied that it might, for its
prince had no right to resign it to his minister, and the minister
no right to receive it. ‘ Suppose,’ said he, ‘ there were an officer
here with whom you were pleased, and that, without informing the
king, you were privately to give him your salary and rank ; and sup-
pose that this officer, also without the king’s orders, were privately to
receive them from you: — would such a transaction be allowable!
And where is the difference between the case of Yen and this®!’

Whether these sentiments were reported to king HsUan or not, he
proceeded to attack Yen, and fouud it an easy prey. Mencius was
charged with having advised the measure, but he ingeniously re-
pudiated the accusation. ‘ I answered Ch'an T'ung that Yen might
be smitten. If he had asked me — "Who may smite it?” I would
have answered him — He who is the minister of Heaven may smite
it. Suppose the case of a murderer, and that one asks me — “ May
this man be put to death!” I will answer him — "He may.” If he

Bk.mK.I,v.a. • Bk. n. Pt IL Til. ‘ Bk. I. Pt. IL xvi. ‘ Some are
of opinion Mencius stopped all the period of mourning in Lii, but the moiu natural oon-
cimon, k. II. Pt. II. vii. r, seems to mo that he returned to Ch'i, and stayed at Ting,
without going to court. » Bk. II. Pt. II. viii.

* 7 . n. SKfT. 1.]

LIFE OF MEHCrUS.

35

ask me — “Who may put him to death V’ 1 will answer him — “The
chief criminal judge may put him to death.” But now with one
Yen to smite another Yen : — how should I have advised this 1 ’ This
reference to ‘The minister of Heaven’ strikingly illustrates what
was said about the state of China in Mencius’s time. He tells us in
one place that hostile States do not correct one another, and that
only the supreme authority can punish its subjects by force of
arms^ But there was now no supreme authority in China. He
saw in the sovereign but ‘the shadow of an empty name.’ His
conception of a minister of Heaven was not unworthy. He was one
who, by the distinction which he gave to talents and virtue, and by
his encouragement of agriculture and commerce, attracted aU people
to him as a parent. He would have no enemy under heaven, and
could not help attaining to the royal dignity

King Hsiian, after conquering and appropriating Yen, tried to
get Mencius’s sanction of the proceeding, alleging the ease and
rapidity with which he had effected the conquest as an evidence
of the &vour of Heaven. But the philosopher was true to himself.
The people of Yen, he said, had submitted, because they expected
to find in the king a deliverer from the evils under which they
groaned. If they were pleased, he might retain the State, but if he
tried to keep it by force, there would simply be another revolution®.

The king’s love of power prevailed. He determined to keep his
prey, and ere long a combination was formed among the neigh-
bouring princes to wrest Yen fiom him. Full of alarm he again
consulted Menrius, but got no comfort fiwm him. ‘ Let him restore
his captives and spoils, consult with the people of Yen, and appoint
them a ruler ; — so he might be able to avert the threatened attack*.’

The result was as Mencius had predicted. The people of Yen
labelled. The king felt ashamed before the philosopher, whose second
ifcsidenoe in Ch‘i was thus brought to an unpleasant termination.

lo. We do not know that Mencius visited any of the princes after
this. On leaving Oh'l, he took his way again to Sung, the duke of
ifeadiuiiiLa; which had taken the title of king in B.a 318. A
report also had gone abroad that be was setting
shout to practise the true royal government, but Mencius soon
satisfied himself of its incorrectness®.

The last court at which we find him is that of Lfi, b. c. 309. The

‘^VILPtim. »Bk. n. PtI. V. > Bk. I. Pt. U. X. ‘ Bk. I. Pt. II. xt
SeeBk.m.Ptn.r.Ti.

D 2

36

MEXrraS AXD his MSr^^PLRS.

[pnoLiGOME-;*..

duke P'ing Lad there called Yo-chang, one of the pbilosopherV
disciples, to his councils, and indeed committed to him the admin-
istration of the government. When Mencius heard of it, he was
so oveijojed that he could not sleep*.

The first appearance (in point of time) of this Yo-chang in
tlie seven Books is not much to his credit. He comes to Ch'l in
the train of Wang Hwan, the favourite who was an offence to the
philosopher, and is very sharply reproved for joining himself to such
a character ‘ for the sake of the loaves and fishes®.’ Other references
to him are more favourable. Mencius declares him to be ‘ a good
man,’ ‘ a real man ®.’ He allows that ‘ he is not a man of vigour,’
nor ‘ a man wise in council,’ nor ‘ a man of much information,’ but
he says — ' he is a man that loves what is good,’ and ‘ the love of
what is good is more than a suflicient qualin.cation for the govern-
ment of the kingdom; — how much more is it so for the State of
MM’

Either on his own impulse or by Yo-chSng’s invitation, Mencius
went himself also to Llj, hoping that the prince who had committed
his government to the disciple might he willing to listen to the
counsels of the master. The duke was informed of his arrival by
Yo-chang, and also of the deference which he exacted. He resolved
to go and visit him and invite him to the court. The horses were
put to the carriage, and the duke was ready to start, when the in-
tervention of his favourite, a worthless creature called Tsang Ts'ang,
diverted him from his good purpose. When told by the duke that
he was going to visit the scholar Ming, Ts'ang said, ‘ That you
demean yourself to pay the honour of the first visit to a common
man, is, I apprehend, because you think that he is a man of talents
and virtue. F rom such men the rules of ceremonial proprieties and
right proceed ; but on the occasion of this Ming’s second mourning,
his observances exceeded those of the former. Do not go to see him,
my prince.’ The duke said, ‘I will not — and carriage and horses
were ordered back to their places.

As soon as Yo-ching bad an audience of the duke, he explained
the charge of impropriety which had been brought against Mencius ;
but the evil was done. The duke had taken his course. ‘ I told
him ’ said Yo-ching, ‘about you, and he was coming to see you,
when Tsang Ts'ang stopped him.’ Mencius replied to him, ‘A man’s

* Bk.VI. Pt. II. xiii. ’ Bk. IV. Pt, I. xxv. ’ Bk. VII. Pt. II. xxv. • Bk.VI.

Pt. II. xUi.

CB. n. SECT. I.]

LIFE OF MENCIUS.

37

advancement is effected, it may be, by others, and the stopping him
is, it may be, from the efforts of others. But to advance a man or
to stop his advance is.really beyond the power of other men; my not
finding in the prince of Lh a ruler who would confide in me, and put
my counsels into practice, is from Heaven. How could that scion
of the Tsang family cause me not to find the ruler that would suit
me* V

Mencius appears to have accepted this intimation of the will of
Heaven as final. He has a remarkable saying, that Heaven controls
the development of a man’s faculties and affections, but as there is
an adaptation in his nature for these, the superior man does not
say — ‘It is the appointment of Heaven*.’ In accordance with this
principle he had striven long against the adverse circumstances
which threw his hopes of influencing the rulers of his time again
and again in the dust. On his first leaving LA we saw how he
said : — ‘ Heaven does not yet wish that the country should enjoy
tranquillity and good order.’ For about fifteen years, however, he
persevered, if peradventure there might be a change in the Heavenly
councils. Now at last he bowed in submission. The year after and
he would reach his grand climacteric. We lose sight of him. He
l etired from courts and great officers. We can but think and con-
jecture of him, according to tradition, passing the last twenty years
of his life amid the more congenial society of his disciples, discoursing
to them, and compiling the Works which have survived as his
memorial to the present day.

II. I have endeavoured in the preceding paragraphs to put to-
gether the principal incidents of Mencius’s history as they may be
gathered from his Writings. There is no other source of informa-
tion about him, and we must regret that they tell us nothing of his
domestic life and habits. In one of the stories about his mother
there is an allusion to his wife, from which we may conclude that
his marriage was not without its bitternesses. It is probable that
the Ming Chung, mentioned in Bk. II. Pt. II. it, was his son, though
this is not easily reconcileable with what we read in Bk. VI. Pt. I. v.
of a Ming Ch'i, who was, according to Ohio Ch'i, a brother of Ming
Chung. W^e must believe that he left a family, for his descendants
form a large at the present day. Hsi-win, the fifty-sixth in
descent from Mencius, was, in the reign of Chia-ching (a.d. 1522-

’ Bk. I Pt. II. xvi.

‘ Bk. IIL Pt. II. t ii.

38

MENCIUS AND HIS DISCIPLES.

[PBOLEGOMESA.

1566), constituted a member of the Han-lin college, and of the Board
in charge of the Five Ching, which honour was to be hereditary in
the family, and the holder of it to preside at the sacrifices to his
ancestor*. China’s appreciation of our philosopher could not be
more strikingly shown. Honours flow back in this empire. The
descendant ennobles his ancestors. But in the case of Mencius, as
in that of Confucius, this order is reversed. No excellence of
descendants can extend to them ; and the nation acknowledges its
obligations to them by nobility and distinction conferred through
all generations uj 3 ou their posterity.

SECTION II.

HIS INFLUENCE AND OPINIONS.

I. Confucius had hardly passed off the stage of life before his
merits began to be acknowledged. The duke Ai, who had neglected
his counsels when he was alive, was the first to pronounce his
eulogy, and to order that public sacrifices should be offered to him.
His disciples proclaimed their estimation of him as superior to all
the sages whom China had ever seen. Before long this view of him
took possession of the empire; and since the Han dynasty, he
has been the man whom sovereign and people have delighted to
honour.

The memory of Mencius was not so distinguished. We have seen
that many centuries elapsed before his Writings were received among
Acknowledge- the Classics of the empire. It was natural that under
Wb meriteTy Same dynasty when this was done the man him-
thegovenunent, g^lf should be admitted to share in the sacrifices
presented to Confucius.

The emperor Shin Tsung®, in a.d. 1083, issued a patent, con-
stituting Mencius ‘Duke of the kingdom of Tsdu®,’ and ordering a
temple to be built to him in the district of Ts^u, at the spot where
the philosopher had been interred. In the following year it was
enacted that he should have a place in the temple of Confucius, next
to that of Yen Yiian, the favourite disciple of the sage.

In A.D. 1330, the emperor Wftn Tsung*, of the Yttan dynasty,
made an addition to Mencius’s title, and styled him ‘ Duke of the

* See Horriaon’s Dictionary, on IleaciuB, cbancter

* 33 «>-i 333 -

1^1 A.D. ia£e-io85.

CH. II. SECT. II.]

HIS INFLUENCE AND OPINIONS.

39

State of Ts 4 n, Inferior Sage^’ This continued till the rise of the
Ming dynasty, the founder of which, Hung-w6, had his indignation
excited in 137a by one of Mencius’s conversations with king Hsuan.
The philosopher had said : — ‘ When the prince regards his ministers
as his hands and feet, the ministers regard their prince as their belly
and heart ; when he regards them as his dogs and horses, they regard
Viim as any other man ; when he regards them as ground or grass,
they regard him as a robber and an enemy To apply such names
as rohher axid enemy in any case to sovereigns seemed to the imperial
reader an unpardonable outrage, and he ordered Mencius to be
degraded from his place in the temples of Confucius, declaring also
that if any one remonstrated on the proceeding he should be dealt
with as guilty of ‘ Contempt of Majesty.’

The scholars of China have never been slow to vindicate the
memory of its sages and worthies. Undeterred by the imperial
threat, Ch'ien Tang®, a president of the Board of Punishments,
appeared with a remonstrance, saying , — * I will die for Mencius,
and my death will be crowned with glory.’ The emperor was moved
by his earnestness, and allowed him to go scathless. In the following
year, moreover, examination and reflection produced a change of
mind. He issued a second proclamation to the efiect that Mencius,
by exposing heretical doctrines and overthrowing perverse speakings,
had set forth clearly the principles of Confucius, and ought to be
restored to his place as one of his assessors*.

Tlie has been translated ‘second-rate,’ but it is by no
means so’ d^^i^ecUttn^* term as that, simply indicating that Mencius was second to Confucius.
'The title was first applied to him by Chfto Ch’i. * Dk. IV. Pt. IL iii.

‘ I have t^en this account from ‘The Sacrificial Canon of the Sage’s Temples’ (vol. i.

proleg. p. 132). Dr. Morrison in his Dictionaiy, under the character

adds that the

change in the emperor’s mind was produced by hU reading the remarkable passage in Bk.VI.
ft. II. IV, about triaU and hardships as the way by which Heaven prepares men for
services. He thought it was deacriptive of himself, and that be could argue from it a good
title to the crown and so he was moUified to the philosopher. It may be worth while to
give here the concluding remarks in ‘The Paraphrase for DaUy Lessons, ^plaining the
Meaning of the Four Books’ (voL i. prol^. p. 130)7 chapter of Mencius which WM

deemed by the imperial reader so objectionable Mencius wislied that sovereigns sho^d
treat their ministers according to propriety, and nourish them with kindness, and th^fore
he used these perilous words in order to aUrm and rouse them. As to the other side, the
part of ministers, though the sovereign regard them as his hands and feet, ttey Mght
notwithstMiding to discharge most earnestly their duties of loyalty and love. thon^

he regard them as dogs and horses, or as the ground and grass, they ought sbU more to
perform their part in spite of aU difficulties, and oblivious of their persons. They may on no
account make the manner in which they are regarded, whether it be of appreciatioii or
contempt, the standard by which they regulate the measure of their grateful service. The
words of Confucius, that the ruler should behave to his minisiers according to propriety, and the mnusters

40

MENCIUS AND HIS DISCIPLES.

[PBOLEGOMESA.

lu 1530, tbe ninth year of the reign of Chi^-ching, a general
revision was made of the sacrificial canon for the sage’s temple, and
the title of Mencius was changed into — ‘The philosopher M&ng,
Inferior Sage.’ So it continues to the present day. His place is
the second on the west, next to that of the philosopher Ts^ng.
Originally, we have seen, he followed Yen Hfii, but Hhi, Tsze-sze,
TsSiig, and Mang wei-e appointed the sage's four assessors, and had
their relative positions fixed, in 1267.

2. The second edict of Hung-wfi, restoring Mencius to his place
in the temples of Confucius, states fairly enough the services which
Estimate of he is held to have rendered to his country. The
Md philosopher’s own estimate of himself has partly
by appeared in the sketch of his Life He seemed to

start with astonishment when Iiis disciple Kung-sun Ch' 4 u was
disposed to rank him as a sage-; but he also said on one occasion —
‘When sages shall rise up again, they will not change my words*.'
Evidently, he was of opinion that the mantle of Confucius had fallen
upon him. A work was to be done in his generation, and he felt
himself able to undertake it. After describing what had been
accomplished by the great Yu, by ChAu-kung, and Confucius, he
adds ; — ‘ I also wish to rectify men’s hearts, and to put an end to
those perverse doctrines, to oppose their one-sided actions, and
banish away their licentious expressions ; and thus to carry on the
work of the three sages*.’

The place which Mencius occupies in the estimation of the literati
of China may be seen by the following testimonies, selected from
those appended by Chh Hsi to the prefatory notice of his Life in
the ‘ Collected Comments.’

Yii* says, ‘ If we wish to study the doctrines of the sages,
we must begin with Mencius.’ He also quotes the opinion of Yang
Tsze-yun®, ‘Yang and Mo were stopping up the way of truth, when
Mencius refuted them, and scattered their delusions without diffi-
culty and then remarks upon it ‘ When Yang and Mo walked
abroad, the true doctrine had nearly come to nought. Though

tent their aoveragn vrith foUh/taruet, contain the unchanging rule for all ages.’ The authon of
the ‘ Daily Lessons ’ did their work by imperial order, and eridently had the fear of the ooart
before their eyea Their language implies a censure of our philoeopher. There wil’ ever bo
^grudge agaiust him in the minds of despots, and their creatures wUl be ready to depreciate

' See above, pp. 33, 34. » Bk. II. Pt L u. 18, 19.

‘ Bk. III. Pt, II. ix 13. > See above, pp. ii, is. •

Bk. lU. Pt IL ix. 10.
died a. d. 18.

CH. U. SECT. II.]

HIS INFLUENCE AND OPINIONS.

41

Mencius possessed talents and virtue, even those of a sage, he did
not occupy the throne. He could only speak and not act. With
all his earnestness, what could he do 1 It is owing, however, to his
words, that learners now-a-days still know how to revere Confucius, to
honour benevolence and righteousness, to esteem the true sovereign
and despise the mere pretender. But the grand rules and laws of
the sage and sage-sovereigns had been lost beyond the power of
redemption ; only one in a hundred of them was preserved. Can it
be said in those circumstances that Mencius had an easy task? Yet
had it not been for him, we should have been buttoning the lappets
of our coats on the left side, and our discourse w'ould have been all
confused and indistinct ; — it is on this account that I. have honoured
Mencius, and consider his merit not inferior to that of Yii.’

One asked the philosopher Ch'ang' whether Mencius might be
pronounced to be a sage. He replied, ‘I do not dare to say
altogether that he was a sage, but his learning had reached the
extremest pwint.’ The same great scholar also said ; — ‘ The merit
of Mencius in regard to the doctrine of the sages is more than can
be told. Confucius onl\’ spoke of henevolenee, but as soon as Mencius
opens his mouth, we hear of benevolence and righteousness. Con-
fucius only spoke of the will or mind, but Mencius enlarged also
on the nourishment of the passion- nature. In these two respects
his merit was great.’ ‘ Mencius did great service to the world by
his teaching the goodness of man's nature.’ ‘ Mencius had a
certain amount of the heroical spirit, and to that there always
belong some jutting corners, the effect of which is very injurious.
Yen Yuan, all round and complete, was different from this. He
was but a hair’s-breadth removed from a sage, while Mencius
must be placed in a lower -cank, a great worthy, an inferior sage.’
Ch'Sng was asked where what he called the heroical spirit of
Mencius could be seen. ‘ We have only to compare his words
with those of Confucius,’ he said, ‘ and we shall perceive it. It is
like the comparison of ice or crystal with a precious jade-stone,
■fhe ice is bright enough, but the precious stone, without so much
brilliancv, has a softness and richness all its own The scholar

; see vol. L proleg. p. 24.

’ This is probably the original of vrhat appears in the ‘ Memoires concernant les Chinois,’
>n the notice of Mencius, vol. iii, and which Thornton (vol. ii. pp. ai6, 217) has faithfiilly
‘ranslated therefrom in the following terms Confucius, through prudence or modesty,
often dissimulated ; he did not always say what he might have said : M&ng-tsrc, on the
Oojitrary, was incapable of constraining himself ; he spoke what he thought, and without the

42

MENCIUS AND HIS DISCIPLES.

[PIIO];.EOOIIEHA.

Yang ' says : — ‘ The great object of Mencius in his writings is to
rectify men’s hearts, teaching them to preserve their heart and
nourish their nature, and to recover their lost heart. When he
discourses of benevolence, righteousness, propriety, and knowledge,
he refers to the principles of these in the heart commiserating,
feeling shame and dislike, affected with modesty and com-
plaisance, approving and disapproving. When he speaks of the
evils springing from perverted speakings, he says — “ Growing first
in the mind, they prove injurious to government.” When he
shows how' a prince should be served, he says — “ Correct what is
wrong in his mind. Once rectify the prince, and the kingdom will
be settled.” W^ith him the thousand changes and ten thousand
operations of men all come from the mind or heart. If a man
once rectify his heart, little else will remain for him to do. In
“ The Great Learning,” the cultivation of the person, the regulation
of the family, the government of the State, and the tranquillisation
of the empire, all have their root in rectifying the heart and making
the thouglits sincere. If tlie heart be rectified, we recognise at
once the goodness of the nature. On this account, whenever
Mencius came into contact with people, he testified that man’s
nature is good. When Au-yang Yung-shfi* says, that in the lessons
of the sages, man’s nature does not occupy the first place, he is
wrong. There is nothing to be put before this. Yio and Shun are
the models for ten thousand ages simply because they followed
their nature. And to follow our nature is just to accord wdth
Heavenly principle. To use plans and arts, away from this, though
they may be successful in great achievement, is the selfishness of
human desires, and as far removed from the mode of action of the
sage, as earth is from heaven.’ I shall close these testimonies with
a sentence from Cbh Hsi himself. He says: — ‘Mencius, when
compared with Confucius, always appears to speak in too lofty a
style: but when we hear him proclaiming the goodness of man’s

least fear or reserve. He resembles ice of the purest water, through which we can see all its
defects as well as iU beauties ; Confucius, on the other hand, is like a preeions gem, which,
though not so pellucid as ice, has more strength and solidity.* The former of these sentences
is quite aUen from the style of Chinese thinking and expression.

‘ ^^* ^ styled f but more commonly referred to as

|fy. He was one of the great scholars of the Sung dynasty, a friend of the two Ch'kng.
He has a place in the temples of Confucius. ’ ^ ||r ^ This was one of Chinn's

greatest scholars. He has now a place iu the temples of Confucius.

n. SECT, u.]

HIS INFLUENCE AND OPINIONS.

43

nature, and celebrating Y 4 o and Shun, then we likewise perceive
the solidity of his discourses

3. The judgment concerning our philosopher contained in the
above quotations will approve itself to every one who has carefully
„ , , perused his Works. The Ions: passage from Yang

the above testi- Kwei-shan 18 especially valuable, and puts the pnn-

rnoniGs. Men* *ii i*j.* n if •*> * t

cius's own pecu- cipal characteristic oi Mencius s teachings in a clear
!nh*5exp<»Ub^ light. Whether those teachings have the intrinsic
of doctrine. valuc which is ascribed to them is another question,
which I will endeavour to discuss in the present section without
prejudice. But Mencius’s position with reference to 'the doctrines
of the sages’ is correctly assigned. We are not to look for new
truths in him. And this does not lead his countrymen to think less
highly of him. I ventured to lay it down as one grand cause of
the position and influence of Confucius, that he was simply the
preserver of the monuments of antiquity, and the exemplifier and
expounder of the maxims of the golden age of China. In this
Mencius must share with him.

But while we are not to look to Mencius for new truths, the
peculiarities of his natural character were more striking than those
of his master. There was an element of ‘ the heroical ’ about him.
He was a dialectician, moreover. If he did not like disputing, as
he protested that he did not, yet, when forced to it, he showed
himself a master of the art. An ingenuity and subtlety, which we
cannot but enjoy, often mark his reasonings. We have more
sympathy with him than with Confucius. He comes closer to us.
He is not so awe-ful, but he is more admirable. The doctrines of
the sages take a tinge from his mind in passing through it, and it
is with that Mencian character about them that they are now held
by the cultivated classes and by readers generally.

1 will now call attention to a few passages illustrative of the^
remarks. Some might prefer to search them out for themselves in
the body of the volume, and I c^m far from intending to exhaust the
subject. There will be many readers, however, pleased to have the
means of forming an idea of the man for themselves brought within
small compass. My next object will be to review his doctrine con
eerning man’s mental constitution and the nourishment of the
passion-nature, in which he is said to have rendered special service

* See ^ ^ H ■f'-

44

MEXCIUS AND HIS DISCIPLES.

[FBOLSaOMSKA.

to the cause of truth. That done, I will conclude by pointing out
what I conceive to be his chief defects as a moral and political
teacher. To the opinions of Yang Ch<i and Mo, which he took
credit to himself for assailing and exposing, it will be necessary to
devote another chapter.

4. It was pointed out in treating of the opinions of Confucius,
that he allowed no ‘right divine ’ to a sovereign, independent of his
Specimens of excrcising a benevolent rule. This was one of the
Mencius’s topics, however, of which he was shy. With Men

nor ’ of adTo- cius, ou the Contrary, it was a favourite theme. The
catmg them. degeneracy of the times and the ardour of his disposi-
tion prompted him equally to the free expression of his convictions
about it.

‘ The people,’ he said, ‘ are the most important element in a
nation ; the spirits of the land and grain are the next ; the sovereign
govern- lightest. When a prince endangers the altars

On

ment.— The peo- of the Spirits of the land and errain, he is chansred,
tent than the and another appointed m his place. When the
sovereign. sacrificial victims have been perfect, the millet in its

vessels all pure, and the sacrifices offered at their proper seasons, if
yet there ensue drought, or the waters overflow, the spirits of the
land and grain are changed, and others appointed in their place’.*

‘ The peojple are the most importani element in a nation, and the
sovereign is the lightest;’ — ^that is certainly a bold and ringing
An unworthy affirmation. Mencius was not afraid to follow it to
^thTOn^™r p^ conclusion that the sovereign who was exercising
to death. an injurious rule should be dethroned. His existence

is not to be allowed to interfere with the general good. Killing in
such a case is no murder. King Hsiian once asked, ‘ Was it so that
T'ang banished Chieb, and that king Wfi smote Ch4u 1 ’ Mencius
replied, ‘ It is so in the records.’ The king asked, ‘ May a minister
then put his sovereign to death ? ’ Our philosopher’s reply was r —
He who outrages the benevolence proper to his nature is called
a robber ; he who outrages righteousness is called a ruffian. The
robber and ruflian we call a mere fellow. I have beard of the
cutting off of the fellow Ch4u, but I have not heard iu his case of
the putting a sovereign to death

With regard to the ground of the relation between ruler and

' Bk. VII. Pt. II. xir.

’ Bk. I. Pt. II. Viii.

OH. II. SECT, n.]

HIS INFLUENCE AND OPINIONS,

45

people, Mencius refers it very clearly to the will of God. In one
The ground of place he adapts for his own purpose the language of
tweerl^era^d klug in the Shtl-ching : — ‘Heaven having pro-
people- duced the inferior people, appointed for them rulers

and teachers, with the purpose that they should be assisting to God,
and therefore distinguished them throughout the four quarters of the
kingdom But the question arises — How can this will of Heaven
be known 1 Mencius has endeavoured to answer it. He says: —

‘ Heaven gives the throne, but its appointment is not conferred
with specific injunctions. Heaven does not speak. It shows its will
by a man’s personal conduct and his conduct of affairs.’ The con-
clusion of the whole matter is : — ‘ Heaven sees according as the
people see ; Heaven hears according as the people hear^.’

It may not he easy to dispute these principles. I for one have
no hesitation in admitting them. Their application, however, must
An unworthy always be attended with difiiculty. Here is a sove-
thlon^“^b^ hS *“618“ reverse of a minister of God

reiatiToa. good. He ought to be removed, but who is to

remove him 1 Mencius teaches in one passage that the duty is to
be performed by his relatives who are also ministers. The king
Hsiian asked him about the office of chief ministers, Mencius said,
‘Which chief ministers is your Majesty asking about? ‘Are there
differences among them,’ inquired the king. ‘ There are,’ was the
reply ; ‘ there are the chief ministers who are noble and relatives of
the prince, and there are those who are of a different surname.
The king said, ‘I beg to ask about the chief ministers who are noble
and relatives of the prince.’ Mencius answered, ‘ If the prince have
great faults, they ought to remonstrate with him, and if he do not
listen to them after they have done so again and again, they ought
to dethrone him.’ The king on this looked moved, and changed
countenance. Mencius said, ‘ Let not your Majesty be offendeu.
You asked me, and I dare not answer but according to truth®.

This plan for disposing of an unworthy sovereign has been acted
on in China and in other countries. It is the best that can be

Virtuous minis- adopted to secure the throne in the ruling Rouse.

relatives that ha^■e the

dethrone a ruler. virtue and powcr to play such a part, what is to be
done ? Mencius has two ways of meeting this difficulty. Coni i ary

■ Bk. I. Pt. II. Ui. 7.

^ Bk.V. Pt. I.

Bk.V. Pt. II. ix.

46

MENCIUS AND HIS DISCIPLES,

[PIK&SOOXEKA.

to Lis general rule’ for the conduct of ministers who are not
relatives, he allows that even they may, under certain conditions,
take sumnaary measures with their sovereign. His disciple Kung-snn
Ch'au said to him, ‘1 Yin said, “I cannot be near and see him so
disobedient to reason,” and therewith he banished T‘ai-chi4 to T'ung.
The people were much pleased. When T'4i-chi4 became virtuous,
he brought him back,- and the people were again much pleased.
When worthies are ministers, may they indeed banish their sove-
reigns in this way when they are not virtuous V Mencius replied,
‘It they have the same purpose as t Yin, they may. If they have
not the same purpose, it would be usui’pation His grand device,
however, is what he calls ‘the minister of Heaven.’ When the
sovereign has become worthless and useless, his hope is that Heaven
will raise up some one for the help of the people ; — some one who
shall so occupy in his original subordinate position as to draw all
eyes and hearts to himself®. Let him then raise the standard, not
of rebellion, but of righteousness^, and he cannot help attaining to
the highest dignity. So it was with the great T'ang; so it was
with the kings WSn and Wh, Of the last Mencius 8a)rs : — ‘ Therb
was one man’ — i.e. the tyrant Ch4u — ‘pursuing a violent and dis-
orderly course in the kingdom, and king Wti was ashamed of it. By
one display of his anger, he gave repose to aU the people®.’ He
would have been glad if any one of the princes of his own time had
been able to vault in a similar way to the sovereign throne, and he
went about counselling them to the attempt. ‘ Let your Majesty,’
said he to king Hsuau, ‘ in like manner, by one burst of anger, give
repose to all the people of the nation.’ This was in &ct advising
to rebellion, but the philosopher would have recked little of such a
charge. The house of Ch4u bad forfeited in his view its title to the
kingdom. Alas! among all the princes he had, to do with, he did
not find one who could be stirred to so honourable an action.

We need not wonder that Mencius, putting forth the above views
so boldly and broadly, should not be a favourite with the rulers of
China. His sentiments, professed by the literati, and known and
read by ail the people, have operated powerfully to compel the
good behaviour of ‘ the powers that be.’ It may be said that th^
encour^ the aims of selfish ambition, and the lawlessness of the

‘ Bk.V.PLII.ix.1. •Bk.VII.Pt.I.xxxi. *Bk.n.Pt.Lr.(S. ‘ ^
‘*Bri!K. soldier, --this is what all rebel leaders ia China da

cH. n. 3SCT. n.]

HIS INFLIJENCE AND OPINIONS.

47

licentious mob. I grant it. They are lessons for the virtuous, and
not for the lawless and disobedient, but the government of China
would have been more of a grinding despotism, if it had not been
for them.

On the readiness of the people to be governed Mencius only
dilfers from Confucius in the more vehement style in which he
^ „ expresses his views. He does not dwell so much on

of pereonai char- the influence of personal virtue, and I pointed out, in
actpr in a ruler. sketch of his Life, how he ail but compromised his

character in his communications with king Hsuan, telling him that his
love of women, of war, and of wealth might be so regulated as not to
interfere with his exercise of true royal government. Still he speaks
at times correctly and emphatically on this subject. He quotes Con-
fucius’s language on the influence generally of superiors on inferiors,
— that ‘ the relation between them is like that between the wind and
grass ; the grass must bend when the wind blows upon it* and he
says himself: — ‘ It is not enough to remonstrate with a sovereign on
account of the mal-employment of ministers, nor to blame errors of
government. It is only the great man who can rectify what is
wrong in the sovereign’s mind. Let the prince be benevolent, and
all his acts will be benevolent. Let the prince be righteous, and
all his acts will be righteous. Let the prince be correct, and all his
acts will be correct. Once rectify the prince, and the kingdom will
be firmly settled*.’

But the misery which he saw around him, in consequence of the
prevailing anarchy and constant wars between State and State, led
D , Mencius to insist on the necessity of what he called

iMnevolent go- , — « i • tt • 1 .4

venunent, audits ‘a benevolent government. Ihe King Jlsiang asKea

eflecta. ® » -i i

him, ‘ Who can umte the kingdom under one sway {

and his reply was, ‘ He who has no pleasure in killing men can so
unite it*.’ His being so possessed with the sad condition of bis time
likewise gave occasion, we may suppose, to the utterance of another
sentiment sufficiently remarkable. ‘Never, said he, ‘has he who
would by his excellence subdue men been able to subdue them. Let
u prince seek by his excellence to nourish men, and he will be able
to subdue the whole kingdom. It is impossible that any one should
ruler of the kingdom to whom it has not yielded the sub-
jection of the heartV The highest style of excellence will of course

‘ Bk. III. pt. I. ii. 4. » Bk. IV. pt. I. XX. ’ Bk. I. Ft. I. vi. * Bk. IV. It. II xvi.

48

MENCIUS AND HIS DISCIPLES.

[PROLEaolUaiA.

have its outgoings in benevolence. Apart from that, it will be
powerless, as Mencius say& His words are akin to those of Paul :
— ‘ Scarcely for a righteous man will one die : yet peradventure for
a good man some would even dare to die.’

On the effects of a benevolent rule he says : — ‘ Chieh and Chiu’s
losing the throne arose from their losing the people ; and to lose the
people means to lose their hearts. There is a way to get the throne :
— get the people, and the throne is got. There is a way to get the
people: — get their hearts, and the people are got. There is a way
to get their hearts: — it is simply to collect for them what they like,
and not to lay on them what they dislike. The people turn to
a benevolent rule as water flows downwards, and as wild beasts fly
to the wilderness. As the otter aids the deep waters, driving the
fish into them, and as the hawk aids the thickets, driving the little
birds to them, so Chieh and Ch4u aided T'ang and Wfl, driving the
people to them. If among the present sovereigns of the kingdom
there were one who loved benevolence, all the other princes would
aid him by driving the people to him. Although he wished not to
become sovereign, he could not avoid becoming so

Two principal elements of this benevolent rule, much insisted

on by Mencius, deserve to be made prominent. They are to be

To m ke the indicated in the Analects, and in the older

pie prosperous, and Classics also, but it was reserved for our philosopher
are Im^rtant’ek- them forth, sharply defined in his own style,

^ connexion between them. They

• that the people be made well off, and that they
be educated ; and the former is necessary in order to the efficiency
of the other.

Once, when Confucius was passing through Wei in company with
Yen Yd, he was struck with the populousness of the State. The
dLsciple said, Since the people are thus numerous, what more shall
be done for them?’ Confucius answered, ‘Enrich them.’ ‘And
when they have been enriched, what more shall be done for them?’
The reply was ‘Teach them*.’ This brief conversation contains
the germs of the ideas on which Mencius delighted to dwelL

We read in one place : — ‘ Let it be seen to that their fields of grain
and hemp are well cultivated, and make the taxes on them light : —
so the people may be made rich.

’ Conftacian Analects, XIII. ix.

‘ Bk. rv. Pt. I. ix.

CH. n, SECT, u.]

HIS INFLUENCE AND OPINIONS.

49

‘ Let it be seen to that they use their resources of food seasonably,
and expend their wealth only on the prescribed ceremonies: — so
their wealth will be more than can be consumed.

The people cannot live without water and fire; yet if you knock
at a man s door in the dusk of the evening, and ask for water and
fire, there is no man who will not give them, such is the abundance
of these things. A sage governs the kingdom so as to cause pulse
and grain to be as abundant as water and fire. When pulse and
grain are as abundant as water and fire, how shall the people be
other than virtuous’?’

Again he says : — ‘ In good years the youth of a country are most
of them good, while in bad years they abandon themselves to eviP.’

It is in his conversations, however, with king Hsuan of Ch'i and
duke WSn of Ting, that we find the fullest exposition of the points
m hand. ' It is only scholars ’ — officers, men of a superior order —
‘who, without a certain livelihood, are able to maintain a fixed
heart. As to the people, if they have not a certain livelihood, it
follows that they will not have a fixed heart. And if they have not
a fixed heart, there is nothing which they will not do in the way of
self-abandonment, of moral deflection, of depravity, and of wild
license. When they have thus been involv^ in crime, to follow
them up and punish them : — this is to entrap the people. There-
fore an intelligent ruler will regulate the livelihood of the people, so
as to make sure that, above, they shall have sufficient wherewith to
serve their parents, and, below, sufficient wherewith to support their
wives and children ; that in good years they shall always be abun-
dantly satisfied, and that in bad years they shall escape the danger
of perishing. After this he may urge them, and they will proceed
to what is good, for in this case the people will follow after that
■with ease®.’

It is not necessaiy to remark here on the measures which Mencius
recommends in order to secure a certain livelihood for the people.
They embrace the regulation both of agricidture and commerced
And education would be directed simply to illustrate the human
relations ®. What he says on these subjects is not without shrewd-
ness, though many of his recommendations are inappropriate to the
present state of society in China itself as well as in other countries.
Sut his principle, that good government should contemplate, and

* ®k-VII. Pt. I. xxiii. • Bk.VI. Pt. I. vii. ’ Bk. I Pt. I. Tii. ao, si ; Bk. III. Pt I.
“*■ 3- * Bk. HI. Pt. I. m ; Bk. I. Pt. II. iv ; Bk. II. Pt. I. v, et al. ’ Bk. III. Pt. I. iU. lo.

■^OL. II. R

50

MENCIUS AND HIS DI8CIPLES-

[pbolegomena.

will be seen in, the material wellbeing of the people, is worthy of
all honour. Whether government should interfere to secure the
education of the people is questioned by not a few. The religious
denomination to which I have the honour to belong has distinguished
itself by opposing such a doctrine in England, — more zealously per-
haps than wisely. But when Mencius teaches that with the mass of
men education will have little success where the life is embittered by
a miserable poverty, he shows himself well acquainted with human
nature. Educationists now seem generally to recognise it, but
I think it is only wdthin a century that it has assumed in Europe
the definiteness and importance with which it appeared to Mencius
here in China two thousand years ago.

We saw how Mencius, when he was residing in T'Sng, came into
contact writh a class of enthusiasts, who advocated a return to the
primitive state of society,

‘When Adam delved and Eve span.’

They said that wise and able princes should cultivate the ground
equally and along with their people, and eat the fi-uit of their labour.
Necessity for a — ^ have granaries, arsenals, and treasuries was
division of labour, an oppressing of the people.’ Mencius exposed these

and that govern- “ ,, y ^ . • j.

mentbeconducted errors very happily, showing the necessity to society
by a lettered claw. ^ divisioii of labour, and that the conduct of govern-
ment should be in the hands of a lettered class. ‘ I suppose,’ he said
to a follower of the strange doctrines, ‘ that Hsii Hsing sows grain
and eats the produce. Is it not so?’ ‘It is so,’ was the answer.
‘ I suppose that he also weaves cloth, and wears his own manu-
facture. Is it not so ? ’ ‘ No ; Hsii wears clothes of hair-cloth.’

‘Does he wear a capi’ ‘He wears a cap.’ ‘What kind of cap?’
‘A plain cap.’ ‘Is it woven by himself?’ ‘No; he gets it in
exchange for grain.’ ‘Why does Hsii not weave it himself?’
‘ That would injure his husbandry.' ‘ Does Hsii cook his food
in boilers and earthenware pans, and does he plough with an iron
share?’ ‘Yes.’ ‘Does be make those articles himself?’ ‘No; he
gets them in exchange for grain.’ On these admissions Mencius
proceeds : — ‘ The getting those various articles in exchange for
grain is not oppressive to the potter and the founder, and the potter
and the founder in their turn, in exchanging their various articles
for grain, are not oppressive to the husbandman. How should such
a thing be supposed ? But why does not HsU, on his principJes,

CH. II. SECT. U.]

Hits INFLUENCE AND OPINIONS.

51

act the potter and founder, supplying himself with the articles
which he uses solely from his own establishment 1 Why does he
go confusedly dealing and exchanging with the handicraftsmen ?
Why does he not spare himself so much trouble 1 ’ His opponent
attempted a reply ; — ‘ The business of the handicraftsman can by
no means be carried on along with the business of husbandry.’
Mencius resumed : — ‘ Then, is it the government of the kingdom
which alone can be carried on along wdth the practice of husbandry ?
Great men have their proper business, and little men have their
proper business. Moreover, in the case of any single individual,
whatever articles be can require are ready to his hand, being
produced by the various handicraftsmen ; — ^if he must first make
them for his own use, this way of doing would keep all the people
running about upon the roads. Hence there is the sa 3 dng; — “ Some
men labour with their minds, and some with their strength. Those
who labour with their minds govern others ; those who labour with
their strength are governed by others. Those who are governed
by others .support them; those who govern others are supported by
them.” This is a principle universally recognised’.’

Sir John Davis has observed that this is exactly Pope’s line,

‘Ajid those who think still govern those who toil’.’

Mencius goes on to illustrate it very clearly by referring to the
labours of Y4o and Shun. His opponent makes a feeble attempt
at the end to say a word in favour of the new doctrines he had
embraced : — ‘ If Hsu’s doctrines were followed there would not be
two prices in the market, non- any deceit in the kingdom. If a boy
were sent to the market, no one would impose on him ; linen and
silk of the same length would be of the same price. So it would
be with bundles of hemp and silk, being of the same weight ; with
the different kinds of grain, being the same in quantity ; and with
shoes which were the same in size.’ Mencius meets this with
a decisive reply : — ‘ It is the nature of things to be of unequal
quality ; some are twice, some five times, some ten times, some
a hundred times, some a thousand times, some ten thousand times
•8 valuable as others. If you reduce them all to the same standard,
that must throw the world into confusion. If large shoes were of
the same price with small shoes, who would make themi For

’ The Chinew, vol. U. p. sfi.

£ 2

5^0

* Bk. nL Pt. L iT.

52

MENCIUS AND HIS DISCIPLES.

[fkoioioxesa.

people to follow the doctrines of Hsii wrould be for them to lead one
another on to practise deceit. How can they avail for the govern-
ment of a State V

There is only one other subject which I shall here notice, with
Mencius’s opinions upon it, — the position, namely, which he occupied

Mencius's himself with reference to the princes of his time. He
position as calls it thht of ‘ a Teacher,’ but that term in our

‘a Teacher/ , -it

language very inadequately represents it. He wished
to meet wnth some ruler who would look to him as ‘guide,
philosopher, and friend,’ regulating himself by his counsels, and
thereafter committing to him the entire administration of his
government. Such men, he insisted, there had been in China
from the earliest ages. Shun had been such to YAo ; Yii and
Kao-y4o had been such to Shun ; I Yin had been such to Tang ;
Tai-kung Wang had been such to king Win; Ch4u-kung bad
been such to the kings Wh and Ch'Sng ; Confucius might have
been such to any prince who knew his merit ; Tsze-sze was such,
in a degree, to the dukes Htli of Pi and Mtl of Ld h The wander-
ing scholars of his own day, who went from court to court, some-
times wdth good intentions and sometimes with bad, pretended to
this character ; but Mencius held them in abhorrence. They dis-
graced the character and pro.stituted it, and he stood forth as its
vindicator and tiue exemplifier.

Never did Christian priest lift up his mitred front, or show his
shaven crown, or wear his G-eneva gown, more loftily in courts and
palaces than Mencius, the Teacher, demeaned himself. W^e have
seen what struggles sometimes arose between him and the princes
who would fain have had him bend to their power and place. ‘Those,’
said he, who give counsel to the great should despise them, and
not look at their pomp and display. Halls several fathoms high,
with beams projecting several cubits these, if my wishes were to
be realised, I would not have. Food spread before me over ten

cubits square, and attendant women to the amount of hundreds :

these, though my wishes were realised, I would not have. Pleasure
and wine, and the dash of hunting, with thousands of chariots
following after me these, though my wishes were realised, I would
not have. What they esteem are what I would have nothing to do
with ; what I esteem are the rules of the ancients.— Why should

■ See Bk. V. ft. II. ui. rii, a aX.

cH. n. SECT, n.]

HIS mFLTTENCE AND OPINIONS.

53

I stand in awe of Before we bring a charge of pride

against Mencius on account of this language and his conduct in
accordance with it, we must bear in mind that the literati in China
do in reality occupy the place of priests and ministers in Christian
kingdoms. Sovereign and people have to seek the law at their lips.
The ground on which they stand, — ‘the rules of the ancients,’ —
affords but poor footing compared with the Word of God; still it
is to them the truth, the unalterable law of right and duty, and, as
the expounders of it, they have to maintain a dignity which will
not compromise its claims. That ‘scholars are the first and bead
of the four classes of the people ’ is a maxim universally admitted.
I do desiderate in Mencius any approach to humihty of soul, but
I would not draw my illustrations of the defect from the boldness
of his speech and deportment as ‘ a Teacher.’

But in one respect I am not sure but that our philosopher failed
to act worthy of the character which he thus assumed. The great
The oh&i^ men to whom he was in the habit of referring as his
patterns nearly all rose from deep poverty to their
princes. Subsequent eminence. ‘ Shun came from among the

channelled fields ; Fill Ydeh was called to office from the midst of
his building-frames ; K4o Ko from his fish and salt*.’ ‘ 1 Yin was a
farmer in Hsin. When Tang sent persons with presents of silk, to
entreat him to enter his service, he said, with an air of indifference
and self-satisfaction, “ What can I do with those silks with which
T‘ang invites me ? Is it not best for me to abide in the channelled
fields, and there delight myself with the principles of Y4o and
Shun®?”’ It does not appear that any of those worthies accepted
favours while they were not in office, or from men whom they
disapproved. With Mencius it was very different : he took largely
from the princes whom he lectured and denounced. Possibly he
might plead in justification the example of Confucius, but he carried
the practice to a greater extent than that sage had ever done, — to
an extent which staggered even his own disciples and elicited their
frequent inquiries. For instance, ‘ P'ang K&ng asked him, 8 a 3 ring,
“ Is it not an extravagant procedure to go from one prince to another
and live upon them, followed by several tens of carriages, and
attended by several hundred men ? ” ’ Mencius replied, ‘ If there be

^ Bk.VH. Pt. II. xzxir. This passage was written on the pillars of a hall in College
Street, East, where the gospel was first preached publicly by myself in their own tongue to the
people of Canton, in February, 1858. ’ Bk. VI. Pt. II. av. i. ’ Bk. V. Pt. I. vii. a, 3.

54

MENCIUS AND HIS DISCIPLES.

(.PaOUMOHEVX

not a proper ground for taking it, a single bamboo-cup of rice may
not be received from a man. If there be such a proper ground, then
Shun s receiving the empire from Y4o is not to be considered ex-
cessive. Do you think it was excessive V ‘No,’ said the other, ‘ but
for a scholar performing no sendee to receive his support notwith-
standing is improper.’ Mencius answered, ‘ If you do not have an
intercommunication of the productions of labour, and an interchange
of men’s services, so that one from his overplus may supply the
deficiency of another, then husbandmen will have a superfluity of
grain, and women will have a superfluity of cloth. If you have
such an interchange, carpenters and carriage-wrights may all get
their food from you. Here now is a man who, at home, is filial,
and, abroad, respectful to his elders, and who watches over the
principles of the ancient kings, awaiting the rise of future learners, —
and yet you wiU refuse to support him. How is it that you give
honour to the caipenter and carriage-wright, and slight him who
practises benevolence and righteousness?’ P*ang K&ng said, ‘The
aim of the carpenter and carriage-wright is by their trades to seek
for a living. Is it also the aim of the superior man in his practice
of principles to seek for a living?’ ‘ What have you to do,’ returned
Mencius, ‘ with his purpose ? He is of service to you. He deserves
to be supported, and should be supported, A.nd let me ask — Do
you remunerate a man’s intention, or do you remunerate his service ?’
To this Kd.ng replied, ‘ I remunerate his intention.’ Mencius said,
‘ There is a man here who breaks your tiles and draws unsightly
figures on your walls ; — his purpose may be thereby to seek for his
living, but will you indeed remunerate him?’ ‘No,’ said E&ng;
and Mencius then concluded, ‘That being the case, it is not the
purpose which you remunerate, but the work done’.’

The ingenuity of Mencius in the above conversation will not be
questioned. The position from which he starts in his defence, that
society is based on a division of labour and an interchange of services,
is sound, and he fairly hits and overthrows his disciples on the point
that we remunerate a man not for his aim but for his work done. But
he does not quite meet the charge against himself. This will better
appear from another brief conversation with Kung-sun Ch'4u on the
same subject. ‘ It is said, in the Book of Poetry,’ observed Ch4u,

‘ “ He will not eat the bread of idleness.”

‘ Bk. III. Pt. II. !r.

cH. n. SECT, n.]

HIS INFLUENCE AND OPINIONS.

55

How is it that we see superior men eating without labouring?’
Mencius replied, ‘ When a superior man resides in a country, if the
sovereign employ his counsels, he comes to tranquillity, wealth,
honour, and glory ; if the young in it follow his instructions, they
become filial, obedient to their elders, true-hearted, and faithful. —
What greater example can there be than this of not eating the
bread of idleness^?’

The argument here is based on the supposition that the superior
man has free course, is appreciated by the sovereign, and venerated
and obeyed by the people. But this never was the case with Mencius.
Only once, the short time that he was in Tang, did a ruler listen
favourably to his counsels. His lessons, it may be granted, were
calculated to be of the greatest benefit to the communities where
he was, but it is difficult to see the ‘ work done,’ for which he could
claim the remuneration. His reasoning might very well be applied
to vindicate a government’s extending its patronage to literary men,
where it recognised in a general way the advantages to be derived
from their pursuits. Still more does it accord with that employed
in western nations where ecclesiastical establishments form one of
the institutions of a country. The members belonging to them
must have their maintenance, independently of the personal character
of the rulers. But Mencius’s position was more that of a reformer.
His clmms were of those of his personal merit. It seems to me
that Pang King had reason to doubt the propriety of bis course,
and characterise it as extravagant.

Another disciple, Wan Chang, presed him very closely with the
inconsistency of his taking freely the gifts of the princes on whom
he was wont to pass sentence so roundly. Mencius had insisted
that, where the donor offered his gift on a ground of reason and in
a manner accordant with propriety, even Confucius would have
received it. ‘Here now,’ said Chang, ‘is one who stops and robs
people outside the city gatea He offers his gift on a ground of
reason and in a proper manner ; — would it be right to receive it so
acquired by robljery ? ’ The philosopher of course said it would
not, and the other pursued : — ' The princes of the present day take
from their people just as a robber despoils bis victim. Yet if they
put a good face of propriety on their gifts, the superior man receives
them. I venture to ask you to explain this. Mencius answered

• Bk. VII. PI I. xxxi<-

56

MENCIUS AND HIS DISCIPLES.

[notaeoMENA.

‘ Do you think that, if there should arise a truly imperial sovereign,
he would collect the princes of the present day and put them all to
death 1 Or would he admonish them, and then, oh their not changing
their ways, put them to death 1 Indeed to call every one who takes
what does not properly belong to him a robber, is pushing a point
of resemblance to the utmost, and insisting on the most refined idea
of righteousness h’

Here again we must admire the ingenuity of Mencius ; but it
amuses us more than it satisfies. It was very well for him to
maintain his dignity as ‘ a Teacher,’ and not go to the princes when
they called him, but his refusal would have had more weight, if he
had kept his hands clean from all their ofieringa. I have said above
that if less awe-ful than Confucius, he is more admirable. Perhaps
it would be better to say he is more brilliant. There is some truth
in the saying of the scholar Ch'Sng, that the one is the glass that
glitters, and the other the jade that is truly valuable.

Without dwelling on other characteristics of Mencius, or culling
from him other striking sayings, — of which there are many, — I
proceed to exhibit and discuss his doctrine of the goodness of human
nature.

5 . If the remarks which I have just made on the intercourse of
Mencius with the princes of his day have lowered him somewhat
Mencius’s view estimation of my readers, his doctrine of human

its^^tlty^h fhe force with which he advocates it,

^ti will not fail to produce a high appreciation of him

as a moralist and thinker. In concluding my exhibi-
tion of the opinions of Confucius in the former volume, I have
observed that ‘ he threw no light on any of the questions which
have a world-wide interest.’ This Mencius did. The constitution
of man’s nature, and how far it supplies to him a rule of conduct
and a law of duty, are inquiries than which there can hardly be
any others of more importance. They were largely discussed in the
Schools of Greece. A hundred vigorous and acute minds of modern
Europe have occupied themselves with them. It will hardly be
questioned in England that the palm for clear and just thinking on
the subject belongs to Bishop Butler, but it will presently be seen
that his views and those of Mencius are, as nearly as possible,
identical. There is a difference of nomenclature and a combination

I Bk.v. Pt. n. iv.

CH n. BSCT. II.]

HIS INFLUENCE AND OPINIONS.

57

View of
Taze-aze.

of parts, in which the advantage is with the Christian prelate.
Felicity of illustration and charm of style belong to the Chinese
philosopher. The doctrine in both is the same.

The utterances of Confucius on the subject of our nature were
few and brief. The most remarkable is where he says ; — ‘ Man is

View of bom for uprightness. If a man be without uprigbt-

ConfaeiuB. escape from death is the effect

of mere good fortune b’ This is in entire accordance with Mencius’s
view, and as he appeals to the sage in his own support^, though we
cannot elsewhere find the words which he quotes, we may believe
that Confucius would have approved of the sentiments of his
follower, and frowned on those who have employed some of his
sa3dng8 in confirmation of other conclusions®. I am satisfied in my
own mind on this point. His repeated enunciation of ‘ the golden
rule,’ though only in a negative form, is sufficient evidence of it.

The opening sentence of ‘ The Doctrine of the Mean,’ — ' What
Heaven has conferred is called the nature ; an accordance with
this nature is called the path ; the regulation of the
path is called instruction,’ — finds a much better illus-
tration from Mencius than from Tsze-sze himself. The germ of his
doctrine lies in it. We saw reason to discard the notion that he
was a pupil of Tsze-sze ; but he w'as acquainted with his treatise
just named, and as ho has used some other parts of it, we may be
surprised that in his discussions on human nature he has made no
reference to the above passage.

What gave occasion to his dwelling largely on the theme was
the prevalence of wild and injurious speculations about it. In

Prevalent view disorder of the age more appear.

^ man’s nataire in Kung-tfi, One of his disciplcs, ouce Went to him and
nc UBS time. phUosophcr Kfto says : — “ Man’s nature is

neither good nor bad.” Some say : — “ Man’s nature may be made
to practise good, and it may be made to practise evil; and accordingly,
under Win and Wfi, the people loved what was good, while, under
YA and LI, they loved what was cruel.” Others say : — “ The nature
of some is good, and the nature of others is bad. Hence it was
that imder such a sovereign as YAo there yet appeared Hsiang; that
with such a father as Ktl-s 4 u there yet appeared Shun ; and that

* Analflcts, VL xviL • Bk. VI. Pt. I. vi. 8 ; viii. 4. ’ See the umotations of the

editor of Tang-taze’s the is often written Work, ^ jj^, in the

(vol. i. proleg. p. 13a).

58

MENCIUS AND HIS DISCIPLES.

[PBOLEGOMENA.

with Ch&u for their sovereign, and the son of their elder brother
besides, there were found Ch'i, the viscount of Wei, and the prince
Pi-kan.’" And now you say ; — “ The nature is good.” Then are all
those opinions wrong ^ ? ’

■' The nature of man is good,’ — this was Mencius’s doctrine. By
many writers it has been represented as entirely antagonistic to
Christianity ; and, as thus broadly and briefly enunciated, it sounds
startling enough. As fully explained by himself, however, it is not
so very terrible. Butler’s scheme has been designated ‘ the system
of Zeno baptised into Christ^.’ That of Mencius, identifying closely
with the master of the Porch, is yet more susceptible of a similar
transformation.

But before endeavouring to make this statement good, it will be
well to make some observations on the opinion of the philosopher
View of the Kko. He was a contemporary of Mencius, and they
philosopher Kao. came into argumentative coUision. One does not see
immediately the difference between his opinion, as stated by Kung-tff,
and the next. Might not man’s hature, though neither good nor
bad, be made to practise the one or the other ? K&o’s view went
to deny any essential distinction between good and evil, — virtue
and vice. A man might be made to act in a way commonly called
virtue and in a way commonly called evil, but in the one action
there was really nothing more approvable than in the other. ‘ Life,’
he said, ‘ was what was meant by nature®.’ The phenomena of
benevolence and righteousness were akin to those of walking and
sleeping, eating and seeing. This extravagance afforded scope for
Mencius’s favourite mode of argument, the redttctio ad ahmrdum.
He showed, on KWs principles, that ‘ the nature of a dog was
like the nature of an ox, and the nature of an ox like the nature
of a man.’

The two first conversations* between them are more particularly
worthy of attention, because, while they are a confutation of his
Mencius’s ex- opponent, they indicate clearly our philosopher’s own
posure of ^’s theory. K3,o compared man’s nature to a willow tree,
menfc of his own and benevolence and righteousness to the cups and

dootrine ^

bowls that might be fashioned from its wood, Men-
cius replied that it was not the nature of the wiUow to produce cups
and bowls; they might be made from it indeed, by bending and

‘ Bk.VL Pt. 1 . VI. 1-4. 3 Wardlaw’s Christian Ethics, edition of 1833, P- 119-

' Bk.VI. Pt. I. iii ■ Bk.VI. Pt. I. i ii.

CH. II. SECT. II.]

ms INFLUENCE AND OPINIONS.

59

cutting and otherwise injuring it ; but must humanity be done
such violence to in order to fashion the virtues from it?
again compared the nature to water whirling round in a comer; —
open a passage for it in any direction, and it will flow forth
accordingly. ‘Man’s nature,’ said he, ‘is indifierent to good and
evil, just as the water is indifferent to the east and west’ Men-
cius answered him: — ‘Water indeed will flow indifferently to the
east or west, but will it flow indifferently up or down? The
tendency of man’s nature to good is like the tendency of water
to flow downwards. There are none but have this tendency to good,
just as all water flows downwards. By striking water and causing
it to leap up, you may make it go over your forehead, and, by
damming and leading it, you may force it up a hill ; but are such
movements according to the nature of water? It is the force
applied which causes them. When men are made to do what is
not good, their nature is dealt with in this way.’

Mencius has no stronger language than this, as indeed it would
be difficult to find any stronger, to declare his belief in the goodness
of human nature. To many Christian readers it proves a stumbling-
block and offence. But I venture to think that this is without
sufficient reason. He is speaking of our nature in its ideal, and not
as it actually is, — as we may ascertain from the study of it that it
ought to be, and not as it is made to become. My rendering of the
sentences last quoted may be objected to, because of my introduction
of the term tendency; but I have Mencius’s express sanction for
the repr^entation I give of his meaning. Replying to Kung-tfl s
question, whether all the other opinions prevalent about man s
nature were wrong, and his own, that it is good, correct, he said:
'From the feelings proper to it, we see that it is constituted for
the practice of what is good. This is what I mean in saying that
the naiuve is good. If men do what is not good, the blame cannot
be imputed to their natural powers ^.’ Those who find the most
fault with him, will hardly question the truth of this last declara-
tion. When a man does wrong, whose is the blame, the sin?
He might be glad to roll the guilt on his Maker, or upon his
nature, — which is only an indirect charging of his Maker with
it; — but it is his own burden, which he must bear himself.

The proof by which Mencius supports bis view of human nature

Bk.VI. Pt. I. vi. 5 , 6.

60

Mfixcrus AND Hie DISCIPLES.

[nK>uaoii£!iA.

as formed only for virtue is twofold. First, he maintains that there
are in man a natural principle of benevolence, &

Proofs that hii- , , i--i

m.m nature ia natural principle oi righteousness, a natural pnncipF^
— ™^,^from'^its propriety, and a natural principle of apprehending

moral truth. ‘ I’hese,’ he says, ‘ are not infused into us
from without. We are certainly possessed of them;
and a different view is simply from want of reflection*,’ In further
illustration of this he argued thus : — ‘ All men have a mind which
cannot bear to see the sufferings of others ; — my meaning may be
illustrated thus; — Even now-a-davs,’ i.e, in these degenerate times,
‘if men suddenly see a child about to fall into a well, they will
without exception experience a feeling of alarm and distress.
They will feel so, not as a ground on which they may gain the
favour of the child’s parents, nor as a ground on which they may
seek the praise of their neighbours and friends, nor from a dislike
to the reputation of having been unmoved by such a thing. From
this case we may see that the feeling of commiseration is essential
to man, that the feeling of shame and dislike ia essential to man,
that the feeling of modesty and complaisance is essential to man,
and that the feeling of approval and disapproval ia essential to
man. These feelings are the principles respectively of benevolence,
righteousness, propriety, and the knowledge of good and evil. Men
have these four principles just as they have their four limbs*.’

Let all this be compared with the language of Butler in his three
famous Sermons npon Human Nature. He shows in the first of
these ; — ‘ First, that there is a natural principle of benevolence in
man; secondly, that the several passions and affections, which are
distinct both from benevolence and self-love, do in general con-
tribute and lead us to public good as really as to private; and
thirdly, that there is a principle of reflection in men, by which they
distinguish between, approve and disapprove their own actions®.’

‘ Sk.VI. Pt. I. Vi. 7. » Bk H pt I Vi. 3, 4, 5, 6 .

I am indebted to Butler for fully understanding Meneius’s fourth feeling, that of
approving and diaaCTroving, which he calls ‘ the principle of knowledge,' or wisdom. In the
notes, Bk. II. Pt. I. vi. 5, 1 hay said that ho gives to this term ‘a moral sense.’ It is the same with
Butler’s principle of reflection, by which men distinguish between, and approve or disapprove,
their own actions.— I have heard gentlemen speak contemptuously of Mencius’s case in point,
to prove the existence of a feeling of benevolence in man. • This,’ they have said, ‘ U Mencius's
idea of virtue, to save a child from feUing into a well. A mighty diqiUy of virtue, truly ! ’
Such lan^e arises from misconceiving Mencius's object in putting the ease. ‘ If there be,’
says Butler’ ‘any affection in human nature, the object and end of which is the good of
pother, this IS it^lf benevolence Be it ever so short, be it in ever so low a degree, or ever
so unhappily confined, it proves the assertion and points out what we were designed for, as

CH. n. SECT, u.]

HIS INFLUENCE AND OPINIONS.

61

Is there anything more in this than was apprehended and expressed
by Mencius 1 Butler says in the conclusion of his first discourse that
‘ Men follow their nature to a certain degree hut not entirely ; their
actions do not come up to the whole of what their nature leads them
to ; and they often violate their nature.’ This also Mencius declares
in his own forceful manner : — ‘ When men having these four prin-
ciples, yet say of themselves that they cannot develop them, they
play the thief with themselves, and he who says of hk prince
that he cannot develop them, plays the thief with his prince
‘Men differ from one another in regard to the principles of their
nature;- — some as much again as others, some five times as much,
and some to an incalculable amount: — ^it is because they cannot
carry out fiiUy their natural powers*.'

So much for the first or preliminary view of human nature
insisted on by Mencius, that it contains principles which are disin-
terested and virtuous. But there wants something
more to make good the position that virtue ought to
be supreme, and that it is for it, in opposition to vice,
fbat our nature is formed. To use some of the
pies should serre < Hceutious talk ’ which Butler puts into the mouth

the lower. „ , i. . • .

of an opponent: — ‘Virtue and religion require not

only that we do good to others, when we are led this way, by

benevolence and reflection happening to he stronger than other

principles, passions, or appetites; but likewise that the whole

character be formed upon thought and reflection ; that every action

be directed by some determinate rule, some other rule than the

strength or prevalence of any principle or passion. What sign is

there in our nature (for the inquiiy is only about what is to be

collected from thence) that this was intended by its Author ? Or

how does so various and fickle a temper as that of man appear

adapted thereto ? ... As brutes have various instincts, by which

they are carried on to the end the Author of their nature intended

them for, is not man in the same condition, with this difference

as though, it Vfero in a hi^or degree and more extensive.* * It is sufficient that the
•®©ds of it be implanted in our nature.' The illustration from a child falling into a well must
be pronounced a haj^y one. How much lower Xenciitt could go may he seen from his con*
veraation with king Hsdan, Bk. L Pt. I. vii, whom ho leads to a consciousness of his com-
iniaenting mind from the fact that he had not been able to bear the frightened appearance
of an ox which was being led by to be killed, and ordered it to be spared. The kindly heart
that was moved the suffering of an animal had only to be carried out, to suffice tia the
love and protection of all within the four seas.

* Bk. IL Pt I. Vi 6. » Bk. VI. Pt. I. vi. 7*

62

MENCIUS AND HIS DISCIPLES.

[PBOUCOOHEKA

only, that to his instincts (i.e. appetites and passions) is added the
principle of reflection or conscience t And as brutes act agreeably
to their natui’e in following tha.t principle or particular instinct
which for the present is strongest in them ; does not man likewise
act agreeably to his nature, or obey the law of his creation, by fol-
lowing that principle, be it passion or conscience, which for the
present happens to be strongest in him ? . . . Let every one then
quietly follow his nature ; as passion, reflection, appetite, the several
parts of it, happen to be the strongest ; but let not the man of
virtue take it upon him to blame the ambitious, the covetous, the
dissolute ; since these, equally with him, obey and follow their
nature

To all this Butler replies by showing that the principle of reflec-
tion or conscience is ‘ not to be considered merely as a principle in
the heart., which is to have some influence as well as others, but as
a faculty, in kind and in nature, supreme over all others, and which
bears its own authority of being so ; ’ that the difference between
this and the other constituents of human nature is not ‘ a difference
in strength or degree,’ but ‘ a difference in nature and in kind ;
that ‘ it was placed wdthin to be our proper governor ; to direct and
regulate all under principles, passions, and motives of action : — this
is its right and office ; thus sacred is its authority.’ It follows from
the view of human nature thus established, that ‘ the inward frame
of man is a system or constitution ; whose several parts are united,
not by a physical principle of individuation, but by the respects
they have to each other, the chief of which is the subjection which
the appetites, passions, and particular affections have to the one
supreme principle of reflection or conscience *.’

Now, the substance of this reasoning is to be found in Mencius.
Human nature — the inward frame of roan — is with him a system or
constitution as much as with Butler. He says, for instance
‘ There is no part of himself which a man does not love ; and as he
loves all, so he must nourish all. There is not an inch of skin which
he does not love, and so there is not an inch of skin which he will
not nourish. Fok examining whether his way of nourishing be

GOOD OR NOT, WHAT OTHER RULE IS THERE BUT THIS, THAT HE DETER-
MINE BY REFLECTING ON HIMSELF WHERE IT SHOULD BE APPLIED 1

‘ Some parts of the body are noble and some ignoble ; some great

* See Sermon Second.

* See note to Sermon Third.

CH. II. SECT, n.]

HIS INFLUENCE AND OPINIONS.

63

and some small. The great must not be injured for the small, nor
the noble for the ignoble. He who nourishes the little belonging
to him is a little man, and he who nourishes the great is a great
man h’

Again — ‘ Those who follow that part of themselves which is
great are great men ; those who follow that part which is little are
little men

The great part of ourselves is the moral elements of our constitu-
tion ; the lower part is the appetites and passions that centre in
self. He says finely ; — ‘ There is a nobility of Heaven, and there is
a nobility of man. Benevolence, righteousness, self-consecration,
and fidelity, with unwearied joy in what is good ; — these constitute
the nobility of Heaven. To be a duke, a noble, or a great officer ; —
this constitutes the nobility of man

There is one passage very striking ; — ‘ For the mouth to desire
sweet tastes, the eye to desire beautiful colours, the ear to desire
pleasant sounds, the nose to desire fragrant odours, and the four
limbs to desire ease and rest ; — these things are natural. But there
is the appointment of Heaven in connexion with them ; and the
superior man does not say of his pursuit of them, “ It is my nature.”
The exercise of love between father and son, the observance of
righteousness between sovereign and minister, the rules of ceremony
between host and guest, the display of knowledge in recognising
the worthy, and the fulfilling the heavenly course by the sage ; —
these are the appointment of Heaven. But there is an adaptation
of our nature for them ; and the superior man does not say, in
reference to them, “ It is the appointment of Heaven ’

From these paragraphs it is quite clear that what Mencius con-
sidered as deserving properly to be called the nature of man, was
not that by which he is a creature of appetites and passions, but
that by which he is lifted up into the higher circle of intelligence
and virtue. By the phrase, ‘the appointment of Heaven,’ most
Chinese scholars understand the will of Heaven, limiting in the first
case the gratification of the appetites, and in the second the exercise
of the virtues. To such limitation Mencius teaches there ought to
be a cheerful submission so far as the appetites are concerned, but
where the virtues are in question, we are to be striving after them
notwithstanding adverse and opposing circumstances. They are

’ Bk.Vl. Ft. 1. xiv. » Bk.VI. Pt. I. xv. ’ Bk.VI. Pt. I. xvi. * Bk. VII.

Pt. II. XXif.

64

MENCIUS AND HIS DISCIPLES.

[PBOLEeOlUKA

OUB NATUEE, what we were made for, what we have to do. I will
refer but to oue other specimen of his teaching on this subject.

‘ The will,’ he said, using that term for the higher moral nature in
activity, — ‘ the will is the leader of the passion-nature. The passion-
nature pervades and animates the body. The will is first and chief,
and the passion-nature is subordinate to it

My readers can now judge for themselves whether I exaggerated
at all in saying that Mencius’s doctrine of human nature was, as
nearly as possible, identical with that of Bishop Butler, Sir James
Mackintosh has said of the sermons to which I have made reference,
and his other cognate discourses, that in them Butler ‘ taught truths
more capable of being exactly distinguished from the doctrines of
his predecessors, more satisfactorily established by him, more com-
prehensively applied to particulars, more rationally connected with
each other, and therefore more worthy of the name of discovery,
than any with which we are acquainted ; if we ought not, with some
hesitation, to except the first steps of the Grecian philosophers
towards a Theory of Morals V It is to be wished that the atten-
tion of this great scholar had been called to the writings of our
philosopher. Mencius was senior to Zeno, though a portion of their
lives synchronised. Butler certainly was not indebted to him for
the views which he advocated ; but it seems to me that Mencius
had left him nothing to discover.

But the question now arises — ‘ Is the view of human nature
propounded by Mencius correcti’ So far as yet appears, I see not
The proper how the questiou can be answered otherwise than in
Xwf^thur'flr affirmative. Man was formed for virtue. Be it

considered. that his conduct is Very far from being conformed to
virtue, that simply fastens on him the shame of guilt. Fallen as
he may be, — fallen as I believe and know he is, — his nature still
bears its testimony, when properly interrogated, against aU un-
righteousness. Man, heathen man, a Oentile mthout the law, is stiU
a law to himself. So the apostle Paul affirms; and to no moral
teacher of Greece or Rome can we appeal for so grand an illustra-
tion of the averment as we find in Mencius. I would ask those
whom his sayings offend, whether it would have been better for
his countrymen if he had taught a contrary doctrine, and told them
that man’s nature is bad, and that the more they obeyed all its

' Bk. II. Pt. I. ii. 9. ’ Encyclopaedia Britaanica (8th edition). Second Pcelinunary

Diseertation ; on Bntler.

CH. IL SECT, n,]

HIS INFLUENCE AND OPINIONS.

65

lusts and passions, the more would they be in accordance with it,
and the more pursuing the right path? Such a question does not
need a reply . The proper use of Mencius’s principles is to reprove
the Chinese — and ourselves as well — of the thousand acts of sin of
which they and we are guilty, that come within their sweep and
under their condemnation.

From the ideal of man to his actualism there is a vast descent.
Between what he ought to be and what he is, the contrast is
How Mencius ®ttela»choly. ' Betievolence,’ said our philosopher, ‘is
the characteristic of man'.’ It is ‘the wide house in
howheaeconirted which the World should dwell,’ while ^propriety is ‘the
correct position in which the world should ever be
found,’ and righteotieness is ‘ the great path which men should ever
be pursuing®.' In opposition to this, however, hatred, improprieties,
unrighteousness are constant phenomena of human life. We find
men hateful and hating one another, quenching the light that is in
them, and walking in darkness to perform all deeds of shame.

‘ There is none that doeth good ; no, not one.’ Mencius would
have denied this last sentence, claiming that the sages should be
excepted from it; but he is ready enough to admit the fact that
men in general do evil and violate the law of their nature. They
sacrifice the noble portion of themselves for the gratification of the
Ignoble ; they follow that part which is little, and not that which is
great. He can say nothing further in explanation of the fact. He
pomts out indeed the effect of injurious circumstances, and the
power of evil example; and he has said several things on these
subjects worthy of notice : — ‘ It is not to be wondered at that the
king is not wise! Suppose the case of the most easily growing
thing in the world; — if you let it have one day’s genial heat, and
then expose it for ten days to cold, it will not 1 ^ able to grow. It
18 but seldom that I have an audience of the king, and when I retire,
there come all those who act upon him like the cold. Though
I succeed in bringing out some buds of goodness, of what avail is
it®?’ ‘ In good years the children of the people are most of them
good, while in Iwid years the most of them abandon themselves to
evil. It is not owing to their natural powers conferred on them by
Heaven that they are thus diflferent: the abandonment is owing to
the cucumstances through which they allow their minds to be

* Bk. VII. Pt. II. XVL » Bk. IIL Pt. II. ii. 3- ’Bk.VLPt.Lix.

''^OL. II. F

66

MENCIUS AND HIS DISCIPLES.

[pEOMGOMrMA.

ensnared and drowned in evil. There now is barley : let it be sown
and covered up; the gi-ound being the same, and the time of sowing
likewise the same, it grows rapidly up, and when the full time is
come, it is aU found to be ripe. Any inequalities of 'produce will
be owing to the difference of the soil as rich or poor, the unequal
nourishment afforded by the rains and dews, and to the different
ways in which man has performed his business^.’

The inconsistencies in human conduct did not escape his observa-
tion. After showing that there is that in human nature which will
sometimes make men part with life sooner than with righteousness,
he goes on : — ‘ And yet a man will accept ten thousand cJiung
without any consideration of propriety and righteousness. What
can they add to him 1 ' When he takes them, is it not that he may
obtain beautiful mansions, that he may secure the services of wives
and concubines, or that the poor and needy may be helped by him?’
The scalpel is used here with a bold and skilful hand. The lust of the
flesh, and the lust of the eyes, and the pride of life are laid barq, nor
does our author stop, till he has exposed the subtle workings of the
delusion that the end may sanctify the means, that evil may be
wrought that good may come. He pursues : — ‘ In the former case the
offered bounty was not received, though it would have saved from
death, and now the emolument is taken for the sake of beantiftd
mansions. The bounty that would have preserved from death was
not received, and the emolument is taken to get the services of wives
and concubines. The bounty that would have saved from death
was not received, and the emolument is taken that one’s poor and
needy acquaintance may be helped. Was it then not possible like-
wise to decline this? This is a case of what is called — “Losing the
proper nature of one’s mind®.”’

To the principle implied in the concluding sentences of this
quotation Mencius most pertinaciously adheres. He will not allow
origiiiai bad- that original badness can be predicated of human
p^irat^^from Jiature from any amount of actual wickedness. ‘The
actual eviL trees,’ Said he, ‘ of the Nifl Mountain were once
beautiful. Being situated, however, in the borders of a large
State, they were hewn down with axes and bills; — and could
they retain their beauty? Still, through the activity of the
vegetative life day and night, and the nourishing influence of the

‘ Bk. VL Pt I. Tii.

> Bk. VI. Pt. I. XU. 7, 8.

CH. n. SECT. «.]

HIS INFLUENCE AND OPINIONS.

67

rain and dew, they were not without buds and sprouts springing
forth ; — but then came the cattle and goats, and browsed upon them.
To these things is owing the bare and stripped appearance of the
mountain, which when people see, they think it was never finely
wooded. But is this the proper nature of the mountain 1 And so also
of what properly belongs to man; — shall it be said that the mind
of any man was without benevolence and righteousness? The way
in which a man loses his proper goodness of mind is like the way in
which the trees are denuded by axes and bills. Hewn down day
after day, can the mind retain its beauty? But there is a develop-
ment of its life day and night ; and in the calm air of the mommg,
just between night and day, the mind feels in a degree the desires
and avermons which are proper to humanity; but the feeling is not
strong, and it is fettered and destroyed by what takes place during
the day. This fettering takes place again and again ; the restorativ^e
influence of the night is not suflicient to preserve the _proj>er good-
ness of the mind; and when this proves insuflScient for that purpose,
the nature becomes not much different from that of the irrational
animals, which when people see, they think that it never had those
powers which I assert. But does this condition represent the
feelings proper to humanity ^ 1 ’

XJp to this point I fail to perceive anything in Mencius s view of
human nature that is contraiy to the teachings of our Christian
scriptures, and that may not be employed with ad-

Tlie aotaal per- ^ , ... u* ai. .-1

fection of the vantage by the missionary in preacning tne Liospei

^rfecC to the Chinese. It is far from covering what we
know to be the whole duty of man, yet it is defective
rather than erroneous. Deferring any consideration of this for
a brief space, I now inquire whether Mencius, having an ideal of
the goodness of human nature, held also that it had been and could
be realised? The answer is that he did. The actual realisation
he found in the sages, and he contended that it was within the
reach of every individual. ‘All things which are the same in kind,
he says, ‘are like one another;— why should we doubt in regard to
man, as if he were a solitary exception to this ? The sage and we
are the same in kind The feet, the mouths, the eyes of the sag^
were not difierent from those of other people, neither were their
minds. ‘ Is it so,' he was once asked, ‘ that all men may be Y4o8

> Bk.VL Pt. t viii. I, a. » Bk.VL Pt. L tU. 3.

F 2

68

MENCroS AND HIS DISCIPLES.

[PBOIEOOMEKA

and Shuns V and he answered, ‘ It is,’ adding by way of explana-
tion: — ‘To walk slowly, keeping behind his elders, is to perform
the part of a younger brother, and to walk quickly and precede his
elders is to violate that duty. Now, is it what a man cannot do, — ;
to walk slowly ? It is what he does not do. The course of Yao
and Shun was simply that of filial piety and fraternal duty. Wear
the clothes of Ydo, repeat the words of Y4o, and do the actions of
Y4o; — and you w’ill just be aYAo’.’

Among the sages, however, Mencius made a distinction. Y&o
and Shun exceeded all the rest, unless it might be Confucius. Those
three never came short of, never went beyond, the law of their
nature. The ideal and the actual were in them always one and the
same. The others had only attained to perfection by vigorous effort
and culture. Twice at least he has told us this. ‘ YAo and Shun
were what they were by nature; T'ang and Wfi. were so by returning
to natural virtue The actual result, however, was the same, and
therefore he could hold them all up as models to his countrymen of
the style of man which they all ought to be and might be. What
the compass and square were in the hands of the workman,
enabling him to form perfect circles and squares, the sages, ‘ per-
fectly exhibiting the human relations,’ might be to every earnest
individual, enabling him to perfect himself as they were perfect ®.

Here we feel that the doctrine of Mencius wants an element which
Revelation supplies. He knows nothing of the fact that ‘by one
Mencius’s doc- entered into the world, and death by sin ;

trine con^s no gQ (j^ath pussed ' (passcd on, extended,

of the univer^i ‘ to all men, becausc all sinned.’ We have our ideal
*has as well as he ; but for the living reality of it we must
go back to Adam, as he was made by God in His owm
realised by all. image, after His likeness. In him the model is soon
shattered, and we do not discover it again, till God’s own Son
appears iu the world, made in the likeness of sinful flesh, yet with-
out sin. While He died for our transgressions. He left us also an
example, that we should walk in His steps ; and as we do so, we
are carried on to glory and virtue. At the same time we find a law
in our members warring against the law in our minds, and bringing
us into captivity to sin. However we may strive after our ideal,
we do not succeed in reaching it. The more we grow in the know-

‘ Bk.VI. Pt. II. ii. I, 4, s- » Bk.vn. Pt. I. XIX. I ; Pt. II. xxxiii I. ’ Bk. IV.
Pt. I. ii. 1 .

CH. n. SECT. It.]

HIS INFLUENCE AND OPINIONS.

69

ledge of Christ, and see in Him the glory of humanity in its true
estate, the greater do we feel our own distance to be from it, and
that of ourselves we cannot attain to it. There is something wrong
about us ; we need help from without in order to become even what
our nature, apart from Revelation, tells us we ought to be.

When Mencius therefore points us to Y4o, Shun, and Confucius,
and says that they were perfect, we cannot accept his statement.
Understanding that he is speaking of them only in the sphere of
human relations, we must yet believe that in many things they came
short. One of them, the greatest of the three in Mencius’s estima-
tion, Confucius, again and again confesses so of himself. He was
seventy years old, he says, before he could follow what his heart
desired without transgressing what was right It might have been
possible to convince the sage that he was under a delusion in this
important matter even at that advanced age ; but what his language
allows is suflScient to upset Mencius’s appeal to him. The image of
sagely perfection is broken by it. It proves to be but a brilliant
and unsubstantial phantasm of our philosopher’s own imagining.

When he insists again, that every individual may become what
he &ncies that the sages were, — i, e, perfect, living in love, walking
in righteousness, observant of propriety, approving whatsoever is
good, and disapproving whatever is evil, — he is pushing his doctrine
beyond its proper limits ; he is making a use of it of which it is not
capable. It supplies a law of conduct, and I have set it forth as
entitled to our highest admiration for the manner in which it does
so ; but law gives only the knowledge of what we are required to
do ; it does not give the power to do it. We have seen how when
it was necessary to explain accurately his statement that the nature
of man is good, Mencius defined it as meaning that ‘ it is constituted
for the practice of that which is good.’ Because it is so constituted,
it follows that every man ought to practise what is good. But some
disorganisation may have happened to the nature ; some sad change
may have come over it. The very fact that man has, in Mencius s
own words, to recover his ‘ lost mind shows that the object of the
constitution of the nature has not been realised. Whether he can
recover it or not, therefore, is a question altogether different from
that of its proper design.

In one place, indeed, Mencius has said that ‘ the great man is he

Confacian Analects, IL iv. 6.

> Bk.VI. Pt. I. xi. 4-

70

MENCIUS AND HIS DISCIPLES.

[fbolegohxka.

who does not lose his child's-heart I can only suppose that, by
that expression — ‘the child’s-heart,' he intends the ideal goodness
which he affirms of our nature. But to attribute that to the child
as actually existing in it is absurd. It has neither done good nor
evil. It possesses the capacity for either. It Avill by-and-by awake
to the consciousness that it ought to follow after the one and eschew
the other ; but when it does so, — I should rather say when he does
so for the child has now emerged from a mere creature existence,
and assumed the functions of a moral being, he will find that he has
already given himself to inordinate affection for the objects of sense ;
and in the pursuit of gratification be is reckless of what must be
acknowledged to be the better and nobler part, reckless also of the
interest and claims of others, and glows, whenever thwarted, into
passion and fury. The youth is more pliant than the man in whom
the dominion of self-seeking has become ingrained as a habit ; but
no sooner does he become a subject of law, than he is aware of the
fact that when he would do good, evil is present with him. The
boy has to go in search of his ‘ lost heart,’ as truly as the man of
fourscore. Even in him there is an ‘ old man, corrupt according to
the deceitful lusts,’ which he has to put off.

Butler had an immense advantage over Mencius, arising from
his knowledge of the truths of Eevelation. Many, admiring his
Butler’s advan- ^ermons, have yet expressed a measure of dissatisfac-
tion, because he does not in them make explicit

C1U8, and that he ^ ^ *

does not make the reference to the condition of man as fallen and
of their oommou depraved. That he fully admitted the fact we know,
principles, clscwhere : — ‘ Mankind are represented in

scripture to be in a state of ruin.’ ‘ If mankind are corrupted and
depraved in their moral character, and so are unfit for that state
which Christ is gone to prepare for His disciples ; and if the assist-
ance of God’s Spirit be necessary to renew their nature, in the
degree requisite to their being qualified for that state ; all which
is implied in the express, though figurative declaration, Except a
man he horn of the Spirit, he cannot see the kingdom of God
How is it, then, that there is no mention of this in the sermons 1
Dissatisfaction, I have said, has been expressed on account of this
silence, and it would have taken the form of more pointed utter-
ance, and more decided condemnation, but for the awe of his great

Bk. IV. Pt. II. xii.

’ The Analogy of Beligion, Part II. chap. i.

CH. n. SECT, n.]

HIS INFLUENCE AND OPINIONS.

71

name, and tlie general appreciation of the service he rendered to
Christianity in his work on ‘The Analogy of Eeligion.’ But, in
truth, dissatisfaction at all is out of place. Butler wrote his sermons
as he wrote his Analogy, in consequence of the peculiar necessity
of his times. More particularly against Hobbes, denying all moral
sentiments and social affections, and making a regard to personal
advantage the only motive of human action, it was his business to
prove that man’s nature is of a very different constitution, compre-
hending disinterested affections, and above all the supreme element
of conscience, which, ‘ had it strength as it has right, would govern
the world.’ He proves this, and so accomplishes his work. He had
merely to do with the ideal of humanity. It did not belong to him
to dwell on the actual feebleness of man to perform what is good.
He might have added a few paragraphs to this effect ; but it was
not the character of his mind to go beyond the task which he had
set himself What is of importance to be observed here is, that he
does not make the application of their common principles which
Mencius does. He knows of no perfect men ; he does not tell his
readers that they have merely to set about following their nature,
and that, without any aid from without, they will surely and easily
go on to perfection.

Mencius is not to be blamed for his ignorance of what is to us
the Doctrine of the Fall. He had no means of becoming acquainted
Mencius’s lacking with it. We have to regret, however, that his study
hu^ of human nature produced in him no die&p feeling on
man error. accouut of men’s proneness to go astray. He never

betrays any consciousness of his own weakness. In this respect he
is again inferior to Confucius, and is far from being, as I have said
of him in another aspect of his character, ’ more admirable ’ than
he. In the former volume I have shown that we may sometimes
recognise in what the sage says of himself the expressions of a
genuine humility. He acknowledges that he comes short of what
he knows he ought to be. We do not meet with this in Mencius.
His merit is that of the speculative thinker. His glance is searching
and his penetration deep ; but there is wanting that moral sensibility
which would draw us to him, in our best moments, as a man of
like passions with ourselvea The absence of humility is naturally
accompanied with a lack of sympathy. There is a hardness about
his teachings. He is the professor, performing an operation in the
class-room, amid a throng of pupils who are admiring his science

72

MENCIUS AND HIS DISCIPtES.

[pboitookeha.

does not embrace
duty to God.

and dexterity, and who forgets in the triumph of his skill the
suffering of the patient. The transgressors of their nature are to
Mencius ‘ the tyrants of themselves,’ or ‘ the self-abandoned.’ The
utmost stretch of his commiseration is a contetoptuous ‘Alas for
themM’ The radical defect of the orthodox moral school of China,
that there only needs a knowledge of duty to insure its performance,
is in him exceedingly apparent. Confucius, Tsze-sze, and Mencius,
most strangely never thought of calling this principle in question.
It is always as in the formula of Tsze-sze : — ‘ Given the sincerity,
and there shall be the intelligence; given the intelligence, and there
shall be the sincerity.’

I said above that Mencius’s doctrine of human nature was
defective, inasmuch as even his ideal does not cover the whole
field of duty. He says very little of what we owe
to God. There is no glow of natural piety in his
pages. Instead of the name God, containing in
itself a recognition of the divine personality and
supremacy, we hear from him more commonly, as from Confucius,
of Heaven, Butler has said: — ‘By the love of God, I would
understand all those regards, all those affections of mind, which
are due immediately to Him from such a creature as man, and
which rest in Him as their end*.’ Of such affections Mencius
knows nothing. In one place he speaks of ‘ delighting in Heaven*,'
but he is speaking, when he does so, of the sovereign who with
a great State serves a small one, and the delight is seen in certain
condescensions to the weak and unworthy. Never once, where he
is treating of the nature of man, does be make mention of any
exercise of the mind as due directly to God. The services of
religion come in China under the principle of propriety, and are
only a cold formalism ; but even here, other things come with
Mencius before them. We are told ; — ‘ The richest fruit of love is
this, — the service of one’s parents; the richest fruit of righteous-
ness is this, — the obeying one’s elder brothers; the richest fruit of
wisdom is this, — the knowing those two things, and not departing
from them; the richest fruit of propriety is this, — the ordering
and adorning those two things*.’ How different is this from the

■ Bk. rv. Pt. I.X. ’ First Sermon Upon tfce Zove ^ Qod. ’ Bk. I. Pt. II. ii. 3.

* Bk. rv. Pt. I. xxvii. My friend, tba Rev. Mr. Moule, (now Bishop) of Ningpo, has sapplied
me with the following interesting coincidence with the sentiments of Mencius in this passage,
from one of the letters of Charles Lamb to Coleridge, dated November 14, 1796 : — ‘Oh, my friend,
cultivate the filial feelings ; and lot no one think himself relieved from the kind charities of

CH. n. SECT. II.3

ms IKFLUENCE AND OPINIONS.

73

reiterated declaration of the Scriptures, that ‘the fear of the Lord
is the beginning of wisdom ! ’ The first and great commandment,
‘ Thou shalt love the Lord thy God, with all thy heart and soul
and mind and strength,’ was never thought of, much less delivered,
by any Chinese philosopher or sage. Had Mencius apprehended this,
and seen how all our duties to our fellow-men are to be performed
as to God, he could not have thought so highly as he did of man’s
powers; a suspicion might have grown up that there is a shadow
on the light which he has in himself.

This absence from Mencius’s ideal of our nature of the recognition
of man’s highest obligations is itself a striking iUustration of man’s
estrangement from God. His usage of the term Heaven has com-
bined with the similar practice of his Master to prepare the way for
the grosser conceptions of the modem literati, who would often seem
to deny the divine personality altogether, and substitute for both
God and Heaven a mere principle of order or fitness of things. It
has done more: it has left the people in the mass to become an easy
prey to the idolatrous fooleries of Buddhism. Yea, the unreUgious-
ness of the teachers has helped to deprave still more the religion of
the nation, such as it is, and has made of its services a miserable
pageant of irreverent forms.

It is time to have done with this portion of my theme. It may
be thought that I have done Mencius more than justice in the first
part of my remarks, and less than justice at the last; but I hope it
is not so. A very important use is to be made both of what he
succeeds in, and where he fails, in his discoursing upon human
nature. His principles may be, and, I conceive, ought to be, turned
against himself. They should be pressed to produce the conviction
of sin. There is enough in them, if the conscience be but quickened
by the Spirit of God, to make the haughtiest scholar cry out, ‘0
wretched man that I am! who shall deliver me from this body of
death?’ Then may it be said to him with effect, ‘ Behold the Lamb
of God, who taketh away the sin of the world!’ Then may Christ,
as a new and true exemplar of all that man should be, be displayed,
‘altogether lovely,’ to the trembling mind! Then may a new heart
be received from Him, that shall thrill in the acknowledgment of
the claims both of men and God, and girding up the loins of the
mind, address itself to walk in aU His commandments and ordinances

relationship : these shall give him peace at the last ; thtse are the best foundation for every species of
beneademee’

74

MENCITJS AND HIS DISCIPLES.

[PItOUleOXENA.

blameless! One thing should be plain. In Mencius’s lessons on
human duty there is no hope for his countrymen. If they serve as
a schoolmaster to bring them to Christ, they will have done their
part; but it is from Christ alone that the help of the Chinese can
come.

6. Besides giving more explicit expression to the doctrine of the
goodness of man’s nature than had been done before him, Mencius
has the credit also of calling attention to the nourishment of the
jpassion-nature. It may be questioned whether I translate his
language exactly by this phi ase. What I render the “passion-nalure^
Julien renders by ‘vitoJis spiritus.’ The philosopher says himself
that it is difficult to describe what he intends. Attemptmg such
a description, he says: — ‘This is it: — ^It is exceedingly great and
exceedingly strong. Being nourished by rectitude, and sustaining
no injurv, it fills up all between heaven and earth. This is it: — It
is the mate and assistant of righteousness and reason. Without it
man is in a state of starvation. It is produced by the accumulation
of righteous deeds ; it is not to be taken, as by surprise, by incidental
acts of righteousness. If the mind does not feel complacency in the
conduct, this is starved^.’ From such predicates we may be sure that
it is not anything merely or entirely physical of which he is speak-
ing. ‘The righteous,’ said Solomon, ‘are bold as a lion.* The
Hebrew saying is very much in Mencius’s style. That boldness is
the result of the nourishment for which he thought he had a peculiar
aptitude. Strong in it and in a knowledge of words, a faculty of
discovering the moral aberrations of others from their forms of
speech, he was able to boast of possessing ‘an imperturbed mind;’
he could ‘sit in the centre’ of his being, ‘and enjoy bright day,
whatever clouds and storms gathered around him.

The nourishment, therefore, of ‘the passion-nature,’ ‘the vital
spirit,’ or whatever name we choose to give to the subject, is only
an effect of general good-doing. This is the practical lesson from
all Mencius’s high-sounding words. He has illustrated it amusingly :
— ‘ There was a man of Sung, who was grieved that his growing com
was not longer, and pulled it up. Having done this, he returned
home, looking very wearied, and said to his people, “I am tired
to-day. I have been helping the com to grow long.” His son ran
to look at it, and found the com all withered. There are few in the

cH. n. SEGT. n.]

HIS mFLITENCE AND OPINIONS.

76

world, who do not assist the com of their passion-nature to grow
long. Some consider it of no benefit to them, and let it alone : — ^they
do not weed their com. Those who assist it to grow long, pull out
their com. What they do is not only of no benefit to the nature,
hut it also injures it^.’

This portion of Mencius’s teaching need not detain us. He has
put a simple tmth in a striking way. That is his merit. It hardly
seems of sufficient importance to justify the use which has been
made of it in vindicating for him a place among the sages of his
country.

7. I said I should end the discussion of Mencius’s opinions by
pointing out what I conceive to be his chief defects as a moral and
political teacher. His defects, however, in the former respect have
been already not lightly touched on. So far as they were the con-
sequence of his ignorance, without the light which Bevelation sheds
on the whole field of human duty, and the sanctions which it dis-
closes of a future state of retribution, I do not advance any charge
against his character. That he never indicates any wish to penetrate
futurity, and ascertain what comes after death; that he never in-
dicates any consciousness of human weakness, nor moves his mind
Godward, longing for more light : — these are things which exhibit
strongly the contrast between the mind of the East and the West.
His self-sufficiency is his great fault. To know ourselves is commonly
supposed to be an important step to humility ; but it is not so with
him. He has spoken remarkably about the efiects of calamity and
difficultiea He says : — When Heaven is about to confer a great
office on a man, it first exercises his mind with suffering, and his
sinews and bones with toil; it exposes his body to hunger, and
subjects him to extreme poverty; it confounds his undertakings.
By all these methods it stimulates his mind, hardens his nature,
and supplies his incompetencies*.’ Such have been the effects of
Heaven’s exercising some men with calamities ; but if the issue has
been a fitting for the highest offices, there has been a softening of the
nature rather than a hardening of it. Mencius was a stranger to
the humbling of the lofty looks of man, and the bowing down of
his haughtiness, that the Lord alone may be exalted.

His faults as a political teacher are substantially the same as
those of Confucius. More than was the case with his sayings of

■ Bk. II. Pt, I. ii. 16.

> Bk. VI. Pt. IL XT.

76

MENCIUS AND HIS DISCIPUES.

[PBOLIOOKEIIA.

a political character, the utterances of Mencius have reference to the
condition and needs of his own age. They were for the time then
being, and not for all time. He knew as little as Confucius of any
other great and independent nation besides his own ; and he has
left one maxim which is deeply treasured by the rulers and the
people of China at the present day, and feeds the supercilious idea
which they are so unwilling to give up of their own superiority
to foreigners. * I have heard,’ said he, * of men using the doctrines
of our great land to change barbarians, but I have never yet heard
of any being changed by barbarians.’ ‘ I have heard of birds leaving
dark valleys to remove to lofty trees, but I have not heard of their
descending from lofty trees to enter into dark valleys h’ Mongol
and Tartar sway have not broken the charm of this dangerous
flattery, because only in warlike energy were the Mongols and
Tartars superior to the Chinese, and when they conquered the
country they did homage to its sages. During the last five-and-
twenty years, Christian Powers have come to ask admission into
China, and to claim to be received as her equals. They do not wish
to conquer her territory, though they have battered and broken her
defences. With fear and trembling their advances are contemplated.
The feeling of dislike to them arises from the dread of their power,
and suspicion of their faith. It is feared that they come to subdue ;
it is known that they come to change. The idol of Chinese
superiority is about to be broken. Broken it must be ere long,
and a new generation of thinkers will arise, to whom Mencius will
be a study but not a guide.

SECTION III.

HIS imaniATK discipijw.

The disciples of Mencius were much fewer in number, and of less
distinction than those of Confucius. The longest list does not make
them amount to twenty-five; and it is only to complete my plan
that I devote a page or two here to their names and surnames.

The chief authority in reference to them is Ch 4 o Ch'L In a.d.
1 1 5, the then emperor of the Sung dynasty conferred titles on all
mentioned by Ch'l as disciples or pupils of Mencius, and enacted

* Bk. ni. Pt. I. iy. »a, 15.

CH. n. SECT, hl]

HIS UOIEDIATE DISCIPLES.

77

that they should share in the sacrifices ofiered to their master in his
temple in the district of Ts^u. ChA Hsi gives his verdict in the
‘ Collected Comments ’ against two of them, and no subsequent
scholar has ventured to restore them to their place in the Mencian
school Other names, however, have been foimd by different writers
to supply their room. It is not worth our while to take notice of
their discussions.

1. Yo-chang K‘o, styled Tsze- 4 o (IS| IE ^ a native

of LA. He was titled in 1 1 1 5 as the ‘ State-advantaging Marquis ^
(^1 m Under the present dynasty, in 1724, he had a place

assigned him in the temples of Confucius, the 35th on the west, in
the outer court, with the common title of ‘The Ancient Worthy,
the Philosopher Yo-ching.’

2. Wan Chang ( H ^). He was titled in 1 1 1 5 as the ‘ Baron

of Extensive Arousing’ (-j^ ^ He has now the next place

to the preceding in the Confiician temples.

3. Eungrsun Ch'Au ^ jjr), a native of ChT. He was also

elevated to the temple of Confucius, and has now the place, east,
corresponding to that of Wan Chang, on the west. His title con-
ferred in 1 1 1 5 was — ‘ Baron of Longevity and Gloiy ’ 'f&)-

tf. Kung-tA (.^ ffP), immediately precedes Kung-sun Ch'Au in
the temples. In the temple of Mencius he was the ‘Baron of
Tranquillity and Shadiness ’ ^

The above four are the only disciples of Mencius who have places
assigned to them in the temples of Confucius.

5. Ch‘&n Trin iH). 6. Ch’ung Yu J^). 7. Chl-sun

%)’ 8. Tsze-shA t (-^ ^ jH).

These two last are held by ChA Hsl not to have been disciples
of Mendus.

9. KAo This is to be distinguished from another scholar

of the same name, referred to in Bk.VI. Pt. II. iii.

10. Hstt PI (f^ J^). II. Hsien-ch'iA Ming (j^ ^).

12. Chan TAi ( 0 f[ ffj). 13. Fang Kang (p M)- 14.

Lien ^). 15. T'Ao Ying (:|^ Jg).

These fifteen are said by ChAo Ch'l to have been disciples of
Mendus. The four that follow are said to have studied under
him, or to have been his pupils.

16. Hang Chung ^ 17. KAo This KAo

78

MENCIUS AND HIS DISCIPLES.

[PROLEOOXES^.

can hardly be said to have studied under Mencius ; he only argued
with him. i8, T'ang Kang, or Kang of Tang (3^ J|). 19- P'^n-

ch'ang Kwo ^

These nineteen rest on the authority of Ch4o Ch'!. Others have
added to them — 20. Kung-ming Kdo (-^ 21. KVang

Chang ^). 22. Ch'an Chung -(ill). 23. Li L4u ^).

APPENDIX.

I have thought it would be interesting to many readers to append
here the Essays of two distinguished scholars of China on the subject
of Human Nature. The one is in direct opposition to Mencius’s
doctrine ; according to the other, his doctrine is insufficient to
explain the phenomena. The author of the first, Hsiin K'wang
[a?. jA), more commonly called Hsiin Ch ing (^), was not very
much posterior to Mencius. He is said to have borne office both
in Ch‘i and Chfl, and to have had at one time Li Sze the

prime minister of Shih Hwang-tS, as a pupih His Works which
still remain form a considerable volume. The second essay is from
the work of Han Yli, mentioned above, Chap. T. Sect. IV. 4. I shall
not occupy any space wnth criticisms on the style or sentiments of
the writers. If the translation appear at times to be inelegant or
obscure, the fault is perhaps as much in the original as in myself.
A comprehensive and able sketch of ‘ The Ethics of the Chinese,
with special reference to the Doctrines of Human Natiu^ and
Sin,’ by the Rev. Griffith John, was read before the North China
Branch of the Royal Asiatic Society, in November, 1859, and has
been published separately. The essays of Hsun and Han are both
reviewed in it.

CK. II. APr. I.]

THAT THE NATURE IS EVIL.

79

I. THAT THE NATURE IS EVIL.— By the PHILOSOPHER HSUN

The nature of man is evil ; the good which it shows is factitions. There belongs to it, even
at his birth, the love of gain, and as actions are in accordance with this, contentious and
robberies grow up, and selfdenial and yielding to others are not to be foimd ; there belong to
it envy and disHhe, and as actions are in accordance with these, violence and injuries spring
up, and self-devotedness and faith are not to be found ; there belong to it the desires of the
ears and the eyes, leading to the love of sounds and beauty, and as the actions are in accordance
with these, lewdness and disorder spring up, and righteousness and propriety, with their
various orderly displays, are not to be found. It thus appears, that to follow man’s
nature and yield obedience to its feelings will assuredly conduct to contentions and
robberies, to the violation of the duties belonging to every one’s lot, and the confounding of all
distinetions, till the issue will be in a state of savagism ; and that there must be the influence
of teachers and laws, and the guidance of propriety and righteousness, from which will spring
self-denial, yielding to others, and an observance of the weU-ordered regulations of conduct,
till the issue wiU be a state of good government. — From all this it is plain that the nature
of man is evil ; the good which it shows is factitious.

To illustrate. — A crooked stick must be submitted to the pre8sing-&ame to soften and bend
it, and then it becomes straight ; a blunt knife must be submitted to the grindstone and
whetstone, and then it becomes sharp : so, the nature of man, being evil, must be submitted
to teachers and laws, and then it becomes correct ; it must be submitted to propriety and
righteousness, and then it comes under government. If men were without teachers and laws,
their condition would bo one of deflection and insecurity, entirely incorrect ; if they were
without propriety and righteousness, their condition would be one of rebellious disorder,
rejecting all government. The sage kings of antiquity, understanding that the nature of man
was thus evil, in a state of hazardous deflection, and incorrect, rebellious and disorderly, and
refusing to be governed, set up the principles of righteousness and propriety, and h-amed
laws and regulations to straighten and ornament the feelings of that nature and correct them.

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80 THE PHILOSOPHEB HSUN. [fkoikiomsma.

to tame and change those same feelings and gnide them, so that they might all go forth in
the way of moral government and in agreement with reason. Now, the man who is trans-
formed by teachers and laws, gathers on himself the ornament of learning, and proceeds in
the path of propriety and righteousness is a superior man ; and he who gives the reins to
his nature and its feelings, indulges its resentments, and walks contrary to propriety and
righteousriess is a mean man. Looking at the subject in this way, we see clearly that the
nature of man is evil ; the good which it shows is factitious.

Mencius said, ‘ Man has only to learn, and his nature appears to be good but I reply, — ^It
is not so. To say so shows that he had not attained to the knowledge of man’s nature, nor
examined into the difference between what is natural in man and what is factitious. The ^

natural is what the constitution spontaneously moves to : — ^it needs not to bo learned, it needs i

not to be followed hard after ; propriety and righteousness are what the sages have given
birth to : — it is by learning that men become capable of them, it is by hard practice that they
achieve them. That which is in man, not needing to be learned and striven after, is what
I call natural ; that in man which is attained to by learning, and achieved by hard striving,
is what I call factitious. This is the distinction between those two. By the nature of man,
the eyes are capable of seeing, and the ears are capable of hearing. But the power of seeing
is inssparable from the eyes, and the power of hearing is inseparable from the ears ; — it is
plain that the faculties of seeing and hearing do not need to he learned. Meneios says, ‘The
nature of man is good, but all lose and min their natnre, and therefore it becomes bad ; ’ but
I say that this representation is erroneous. Man being horn with hia natnre, vriien he there-
after departs from its simple constituent elements, he must lose it. From this consideration
we may see clearly that man’s natnre is evik What mi^t he called the nature’s being good,
would be if there were no departing from its simplieity to beantify it, no departing fnun its
elementary dispositions to sharpen it. Suppose that those simple elements no more needed
beautifying, and the mind’s thonghts no more needed to he turned to good, than the power of
vision which is inseparable from the eyes, and the power of hearing which is inseparable
from the ears, need to be learned, thtn «w might toy that the tudure is good, just as we say that the
eyes seo and the ears hear. It is the nature of man, when hungiy, to desire to bo filled ;
when cold, to desire to be warmed ; when tired, to desire reat : — these are the feelings and >

nature of man. But now, a man is hungry, and in the presence of an elder be does not dare
to e.'xt before him : — he is yielding to that elder ; he is tired with labour, and he does not dare
to ask for rest : — he is working for some one. A son’s yielding to his &ther and a youngsr

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THAT THE NATITBE IS EVIL,

81

brother to his elder, s son’s labonring for his father and a younger brother for his elder : —
these two instanees of conduct are contrary to the nature and against the feelings ; but they
are according to the course laid down fora filial son, and to the refined distinctions of propriety
and righteousness. It appears that if there were an accordance with the feelings and the
nature, there would be no self-denial and yielding to others. Self-denial and yielding to
others are contrary to the feelings and the nature. In this way we come to see how clear
it is that the nature of man is evil ; the good which it shows is factitious.

An inquirer will ask, ‘ If man’s nature be evil, whence do propriety and ri^teousness
arise f ’ I reply : — All propriety and righteousness are the artificial production of the sages,
and are not to be considered as growing out of the nature of man. It is just as when a potter
makes a Ttssel firom the clay; — the Teasel is the product of the workman’s art, and is not to be
considered as growing out of his nature. Or it is as when another workman cuts and hews
a Teasel out of wood ; — it is the product of his art, and is not to be considered as growing out
of his nature. The sages pondered long in thought and gave themselTes to practice, and so
they succeeded in producing propriety and righteousness, and setting up laws and regulations.
Thus it is that propriety and liid^ieonsneia, iaws and regulations, are the artificial product
of the sages, and are not to be eonaidered as growing properly firom the nature of man.

If we qwak of the fondness of the eyes for beauty, or of the month for pleasaitt fisTonrs, or
of the mind for gstw, or of the bones and skin for the enjoyment of ease ; — all these grow out
of the natural fieelings of The object is presented and the desire is felt ; there needs no

effort to produce it. But when the object is presented, and the affection does not more till
after hard effort, I say that effect is factitious. Those cases prove the difference between
what is produced by nature and what is produced by art.

Thus the sages translbimed their nature and commenced their artificial work. Having
commenced this work with their nature, they produced propriety and righteousness. When
propriety and ri^teouaneas ware produced, they proceeded to frame laws and regulations
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THE PHILOSOPHER HSUN,

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to by the sages. Wherein they agree rrith all other men and do not differ from them, is their
nature ; wherein they differ from and exceed other men, is this artificial work.

Now to love gain and desire to get ; — this is the natural feeling of men. Suppose the case
that there is an amount of property or money to be divided among brothers, and let this
natural feeling to love gain and to desire to get come into play ; — why, then the brothers wiU
be opposing, and snatching from, one another. But where the changing influence of propriety
and righteousness, with their refined distinctions, has ta^en effect, a man will give up to any
other man. Thus it is that if they act in accordance with their natural feelings, brothers wUI
quarrel together ; and if they have come under the transforming infinence of propriety and
righteousness, men will give up to other men, to say nothing of brothers. Again, the fact that
men vnsH to do what is good, is because their nature is bad. The thin wishes to be thick ;
the ugly wish to be beautiful ; the narrow wishes to be wide ; the poor wish to be rich ; the
mean wish to be noble : — when anything is not possessed m one’s self, he seeks for it outside
himself. But the rich do not wish for wealth ; the noble do not wish for position ; — ^when
anything is possessed by one’s self, he does not need to go beyond himself for it. When we
look at things in this way, we perceive that the fact of men’s wisarso to do what is good is
because their nature is evil. It is the case indeed, that man’s nature is without propriety and
benevolence he therefore studies them with vigorous effort and seeks to have them. It is
the case that by nature he does not know propriety and righteousness : — he therefore thinks
and reflects and seeks to know them. Speaking of man, therefore, as he ia by birth simply,
he is without propriety and righteousness, without the knowledge at propriety and righteous-
ness. Without propriety and righteousness, man must be all confusion and disorder ; without
the knowledge of propriety and righteousness, there mnst ensne all the manifestations of
disorder. Man, as he is born, therefore, has in him nothing but the elements of disorder,
passive and active. It is plain from this view of the subject that the nature of man is evil ;
the good which it shows is factitions.

When Mencius says that ‘ Man’s natnre is good,’ I affirm that it is not so. In ancient times
and now, throughout the kingdom, what is meant by good is a condition of correctness, regnla-
tion, and happy government ; and what is meant by evil, is a condition of deflection, insecurity,
and refusing to be under government ; — in this lies the distinction between being good and
being evil. And now, if man’s nature be really so correct, regulated, and happily governed in

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THAT THE KATUBK IS EVIL.

83

itself, where would be tbe use for sage kings ? where would be the use for propriety and
righteoTisness ? Although there were the sage kings, propriety, and righteousness, what could
they add to the nature so correct, regulated, and happily ruled in itself? But it is not so ;
the nature of man is bad. It was on this account, that anciently the sage kings, understanding
that man s nature was bad, in a state of deflection and insecurity, instead of being correct ; in
a state of rebellions disorder, instead of one of happy pule, set up therefore the m^esty of
princes and governors to awe it ; and set forth propriety and righteousness to change it ; and
framed laws and statutes of correctness to rule it ; and devised severe punishments to restrain
it : so that its outgoings might be under the dominion of rule, and in accordance with what
is good. This is irue account of the governance of the sage kings, and the transforming
power of pr<g>riety and righteousness. Let us suppose a state of things in which there shall
be no majesty of rulers and governors, no influence of propriety and righteousness, no role
of laws and statutes, no restraints of punishment : — what would be the relations of men with
one another, all under heaven? The strong would be iiguring the weak, and spoiling them ;
the many would be tyrannising over the few, and hooting them ; a universal disorder and
mutual destruction would speedily ensue. When we look at the subject in this way, we see
clearly that the nature of man is evil ; the good which it shows is factitious.

He who would speak well of ancient times must have undoubted references in the present ; he
wdio would speak well of Heaven must substantiate what he says from the elate of man. In dis*
eourae and argument it is an excellent quality when the divisions which are made can be brought
together like the halves of a token. When it is so, the arguer may sit down, and discourse cS.
his principles ; and he has only to rise up, and they may be set forth and displayed and carried
into action. When Mencius says that the nature of man is good, there is no bringing together
m the above manner of hia divisions. He sits down and talks, but there is no getting np to
display and set forth his principles, and put them in operation : — is not his error very gross ?
To say that the rurtnre is good does away with the sage kings, and makes an end of propriety
and righteousness ; to aay that the nature is bad exalts the sage kings, and dignifies propriety
and inghteousness. As the origin of the pressing-boards is to be found in the crooked wood,
and the origin of the carpenter’s marking-line is to be found in things not being straight ; so
the rise of princes and governors, and the illustration of propriety and righteousness, are to
be traced to the badness of the nature. It is clear from this view of the subject that the
nature of man is bad ; the good which it shows is factitious.

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THE PHILOSOPHER HSUN.

rPBOLBeOMEXA.

A straight piece of wood does not need the pressing-boards to make it straight ; — it is so by
its nature. A crooked piece of wood must be submitted to the pressing-boards to soften and
straighten it, and then it is straight ; it is not straight by its nature. So it is that the nature
of man, being evil, must be submitted to the rule of the sage kings, and to the transforming
influence of propriety and righteousness, and then its outgoings are under the dominion of
rule, and in accordance with what is gO(^ This shows clearly that the nature of man is
bad ; the good which it shows is factitious.

An inquirer may say again, * Propriety and righteousness, though seen in an accumulatum
of factitious deeds, do yet belong to the nature of man ; and thus it was that the sages were
able to produce them.' I reply: — It is not so. A. potter takes a piece of clay, and produces an
earthen dish from it ; but are that dish and clay the nature of the potter ? A carpenter plies
his tools upon a piece of wood, and produces a vessel ; but are that vessel and wood the nature of
the carpenter 1 So it is with the sages and propriety and righteousness ; they prodncod them,
just as the potter works with the clay. It is plain that there is no reason for saying that
propriety and righteousness, and the accumulation of their factnious actioins, belong to the
proper nature of man. Speaking of the nature of man, it is the same in all, — ^the same in Tfto
and Shun and in Chieh and the robber Chih, the same in the superior man and in the mean
man. If you say that propriety and righteousness, with the factitious actions accumulated
from them, are the nature oflman, on what ground do yon proceed to ennoble Tto and Tu, to
eimoble generally the superior- man f The ground on which we ennoble Tfto, Tfl, and the
superior man, is their ability to change the nature, and to produce factitious oonduot. That
factitious conduct being produced, out of it there are brou^t prox«riety and li^bteonsness.
The sages stand indeed in the same relation to propriety and righteouanees, and the factitious
conduct resulting from them, as the potter does to his clay : — we have a product in either
case. This representation makes it clear that propriety and righteousness, -with their
factitious results, do not properly belong to the nature of man. On the other hand, that which
we consider mean in Chieh, the robber Chih, and the mean man generally, is that they follow
their nature, act in accordanca with its feelings, and indulge its resentments, till all its
outgoings are a greed of gain, contentions, and rapine. — It is plain that the nature of man is
bad ; the good which it shows is factitions.

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THAT THE NATUBE IS EVIL.

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HeaTen did not make Cavourites of Ts&ng Shdn, Ifin Tsze-cb'ien, and Hsiko^hi, and deal
unkindly with the rest of men. How then was it that they alone were distingnished oy
the greatness of their filial deeds, that all which the name of filial piety implies was complete
in them ? The reason was that they were entirely subject to the restraints of propriety and
righteousness.

Heaven did not make favourites of the people of ChT and and deal unkindly with the
people of Ch'in. How then was it that the latter were not equal to the former in the rich
manifestation of the filial piety belonging to the righteousness of the relation between fiither
and son, and the re^>ectfnl observance oi the proprieties belonging to the separate functions
of husband and wife f The reason was that the people of Ch'in followed the feelings of their
nature, indulged its resentments, and contemned propriety and righteODonees. We are not to
suppose that they were different in their nature.

What is the meaning of the saying, that ‘ Any traveller on the road may become like Yfif*
I answer : — ^AU that made Y3 what he was, was his practice of benevolence, ri^teonaieas, and
his observance of laws and rectitude. But benevolence, righteousness, laws, and rectitude
are all capable of being known and being practised. Moreover, any traveller on the road has
the capad^ of knowing these, and the ability to practise them : — it is plain that he may
become like Yfi. If yon say that benevolence, righteousness, laws, and rectitude are not
capable of being known and practised, then Yfi himself could not have known, could not have
practised them. If you will have it that any traveller on the road is really without the
capacity of knowing these thing s, and the ability to practise them, then, in his home, it will
not be cmnpetent for him to know the righteousness that should role between fother and aai;
and, abroad, it will not be competent for bim to know the rectitude that should rule between
sovereign and minister. But it is not so. There is no one who travels along the road, but
may know both that rigditeonsness and that rectitude : — it is plain that the capacity to know
and the ability to practise belong to every traveller on the way. Let him, therefore, with his
capacity of knowing and ability to practise, take his ground on the knowablenees and jaao-
ticableness of benevolence and righteousness .and it is clear that he may become like Yfi.
Yea, let any traveller on the way addict hims elf to the art of lea rning with all his heart and

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86

THE PHILOSOPHER HSUN.

[PBOUMOXEBA.

the entire bent of his will, thinking, searching, and closely examining ; — let him do this day
after day, through a long space of time, accumulating what is good, and be will penetrate as
far as a spiritual Intelligence, he will become a temion with Heaven and Earth. It follows that
<Ae characters of the sages were what any man may reach by accumulation.

It may be said : — ‘ To bo sage may thus be reached by accumulation ; — why is it that all
men cannot accumulate to this extetvl 1’ I reply : — They may do so, but they cannot be made to
do so. The mean man might become a superior man, but he is not willing to be a superior
man. The superior man might become a mean man, but he is not willing to be a mean man.
It is not that the mean man and the superior man may not become the one the other ; their
not becoming the one the other is because it is a thing which may be, but cannot be made to
be. Any traveller on the road may become like Yd : — the case is so ; that any traveller on the
road can really become like Yu : — this is not a necessary conulusioii. Though any one, how-
ever, cannot really become like Yu, that is not contrary at all i« the truth that he may
become so. One’s feet might travel all over the world, but there never was one who vraa really
able to travel aU over the world. There is nothing to prevent the mechanic, the farmer, and
the merchant from practising each the business of the others, but there has never been a case
when it has really been done. Looking at the subject in this way, we see that what may be
need not really be ; and although it shall not really be, that is not contrary to the truth that
it might be. It thus appears that the difference is wide between what is really done or not
really done, and what may be or may not be. It is plain that these two cases may not beoome
the one the other,

Yko asked Shun what was the character of the feelings proper to man. Shnn replied, ‘ The
feelings proper to man are very unlovely ; why need you ask about them ? When a man has
got a wife and children, his filial piely withers away ; und?r the influence of Inst and gratified
desires, his good faith to his firiends withers away ; when he is full of dignities and emoln-
meats, his loyalty to his sovereign withers away. The natural feelings of man I The natural
feelings of man ! They are very unlovely. Why need you ask about them ? It is only in the
case of men of the highest worth that it is not so.’

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CH. n. AIT. I.]

THA T THE NATURE IS EVH..

87

There ia a lukowledge characteriatic of the sage ; a knowledge characteristic of the scholar
and superior man ; a knowledge characteristic of the mean man ; and a knowledge character-
istic of the mere servant. In much speech to show his cultivation and maintain consistency,
and though he may discuss for a whole day the reasons of a subject, to have a unity pervading
the ten thousand changes of discourse : — this is the knowledge of the sage. To speak seldom,
and in a brief and sparing manner, and to be orderly in his reasoning, as if its parts were
connected with a string : — this is the knowledge of the scholar and superior man. Flattering
words and disorderly conduct, with undertakings often followed by regrets : — these mark the
knowledge of the moan man. Hasty, offieiona, smart, and swift, but without consistency ;
versatile, aUe, of extensive capabilities, but without use ; decisive in diaeonrse, rapid, exact,
bnt the Bulgeet nnimporiant ; r^ardleas of right and wrong, taking no account of crooked
and straight, to get the victory over others the guiding object : — this is the knowledge of the
mere servant.

There is bravery of the highest order ; bravery of the middle order ; bravery of the lowest
order. Boldly to take nphis position in the place of the nniversaUy acknowledged Kean ;
boldly to carry into practiiie his views of the doctrines of the ancient kings ; in a hi^ situation,
not to defer to a bad sovercigu, and in a low sitnation not to follow the current of a bod people ;
to consider that there is no poverty whore there is virtue, and no wealth or honour where
virtue is not ; when appretiated by the world, to desire to share in all men's joys and sorrows ;
when unknown by the world, to stand up grandly alone between heaven and earth, and have
no fears : — this is the bravery of the highest order. To be reverently observant of propriety,
and sober-minded j to attach importance to adherence to fidelity, and set little store by
mafftrial wealth j to have the boldness to push forward men of worth and exalt them, to
bold back undeserving meii, and get them deposed : — this is the bravery of the middle order.
To be devoid of self-respect and set a great value on wealth , to feel complacent in calamity,
and always have plenty to say for himself ; saving himself in any way, without regard to
right and wrong j whatever be the real state of a case, making it his object to get the victory
over others ; — this is the bravery of the lowest order.

The fim-Aio and the eku-shl were the best bows of antiquity ; bnt without their regulatory
they c^vnld not adjust themadvos. The tsung of duke Hwan, the ckfisJi of T4i-kung, the H of

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THE PHILOSOPHEK H8UN,

{paoLwomA.

king W&n, the Au of prince Chw&ng, the kan-itiang, mS-yi, ekil-cliueh and p'i4i of Ho-lS — these
were the best swords of antiquity ; bnt without the grindstone and whetstone they would
not have been sharp ; without the strength of the arms that wielded them they would not
hare cut anything.

The htcd-Uu, the li-eh'i, the htimS, and the lii-r — these were the best horses of antiquity ;
but there were still necessary for them the restraints in front of bit and bridle, the stimulants
behind of whip and cane, and the skilfhl driving of a Tsfto*fCk, and then they oould aeoomplish
a thousand li in one day.

So it is with man : — granted to him an excellent capacity of nature and the faculty of
intellect, he must still seek for good teachers under whom to place himself, and make choice
of friends with whom he may be intimate. Having got good masters and placed hfrnself
under them, what he will hear will be the doctrines of Tko, Shun, Yfl, and Tang ; having
got good friends and become intimate, with them, what he will see will be deeds of self-
consecration, fidelity, reverence, and complaisance : — he will go on ikom day to day to benevo-
lence and righteousness, without being conscions of it : a natural following of them will make
him do so. On the other hand, if he live with bad men, what ho will hear will bo the
l a nguag e of deceit, calumny, imposture, and hypocrisy ; v^iat ho will see will be conduct
of filthiness, insolence, lewdness, corruptness, and greed : — he will be going on fixon day to
day to punishment and disgrace, without being conscious of it ; a natural following of them
will make him do so.

The Becord says, ‘ If you do not know your son, look at his friends ; if you do not know
your prince, look at his confidants.' All is the infiuanee of association I All is the influence
of association I

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CH. a. APP. II.] AN EXAMINATION OF THE NATURE OF MAN.

89

IL AN EXAMINATION OP THE NATURE OF MAN.— By HAN WAN-KUNG.

The SATUSB dates from the date of the life ; the feelotss date from contact -wit}', external
things. There are three OBASm of the natme, and it has five CHABACTEBisrics. There
are also three obades of the feelings, and they hare seven ceubaciebistics. To explain
myself: — The three grades of the nature are — the Superior, the Middle, and the Inferior.
The superior grade is good, and good only ; the middle grade is capable of being led : it may
rise to the superior, or sink to the inferior ; the inferior is evil, and evil only. The five
characteristics of the nature are — Benevolence, Righteousness, Propriety, Sincerity, and
Knowledge. In the Superior Grade, the first of these characteristics is supreme, and the
other four are practised. In the Middle Grade, the first of these characteristics is not wanting :
it exists, but with a little tendency to its opposite ; the other four are in an ill-assorted state.
In the Inferior Grade there is the opposite of the first characteristic, and constant rebellious-
ness against the other four. The grade of the nature regulates the manifestation of the
feelings in it. Again: — ^The three grades of the feelings are the Superior, the Middle, and the
Inferior; and their seven characteristies are — loy. Anger, Sorrow, Fear, Love, Hatred, and
Desire. In the Superior Grade, these seven all move, and each in its due place and degree.
In the Middle Grade, some of the characteristics are in excess, and some in defect ; but there
ia a seeking to give them their due place and degree. In the Inferior Grade, whether they
are in excess or defect^ there is a reckless acting according to the one in Immediate pre-
dominance. The grade of the feelings r^^ulates the influence of the nature in reference to
them.

Speaking of the nature, Mencius said : — *^Man’8 nature is good ; ' the philosopher Hsfin
said : — ‘ Man’s nature is bad ; ’ the philosopher Yang said : — ‘ In the nature of man good and
evil are mixed together.’ Now, to say that the nature, good at first, subsequently becomes

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90

HAK WAK-KUNG.

[pBOLSeOJCEHA.

bad ; or that, bad at first, it gnbsequeutly becomea good ; or that, mixed at first, it sabsequently
becomes, it may be, good, it may be, bad : — in each of these cases only the nature of the middle
grade is dealt with, and the superior and inferior grades are neglected. Those philosophen
are right about one grade, and wrong about the other two.

When Shu-yii was bom, bis mother knew, as soon as she looked at him, that he would &11
a victim to his love of bribes. When Yang Sze-wo was bom, the mother of Shu-hsiang know,
as soon as she heard him cry, that he wottld cause the destraotion of all bis kindred. When
Yueh-tsi^o was born, Tsze-wkn considered it was a great calamity, knowing that throngd^ him
the ghosts of the Zo-io family would all be famished. — ^With such cases before us, can it be
said that the nature of man (i. e. all men) is good ?

When How-chi was bom, his mother had no suffering ; and as soon as he began to creep,
he displayed all elegance and intelligence. When king W&n was in hia mother’s Womb, she
experienced no distress ; after his birth, those who tended him had no trouble ; when he
b^pin to learn, his teachers had no vexation. — With such cases before ns, can it be said that
the nature of man (L e. all men) ia evil ?

Chu was the son of YIU), and Chiin the son of Shnn ; Kwan and Ts'Si were sons of king
Win, They were instructed to practise nothing but what was good, and yet they tamed out
villains. Shun was the son of Eii-a&n, and Yu the sou of K’win. They were instructed to
practise nothing but what was bad, and yet they turned out sages. — ^With such eases before
us, can it be said that in the nature of man (Le. all men) good and evil are blended
together ?

Having these things in view, I say that the three philosophers, to whom I have referred,
dealt with the middle grade of the nature, and neglected the superior and the inferior ; that
they were right about the one grade, and wrong shout the other two.

It may be asked, ‘ Is it so, then, that the superior and inferior grades of the nature can
never be changed?' I reply: — ^Tho nature of the superior grade, by application to learning,
becomes more intelligent, and the nature of the inferior grade, throng awe of power, comes
to have few faults. The superior nature, therefore^ may he taught, and the Inferior natnie
may be restrained ; but the grades have bmn pronoonoed by Confucius to be unchangeable.

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_u II. iPP. II.] AN EXAMINATION OF THE NATURE OF MAN. 91

It may be aaked, ‘How is it that those who nowadays speak aboat the nature do so
differently from this?’ I reply: — ^Thoee who nowadays speak about the nature blend with
their other views those of Buddhism and L&o-tsze ; and doing so, how could they speak other-

wi=e than differently from me ?

B ^ W

92

YANG CHU AND MO Tt.

[PBOlfOOMXMA..

CHAPTER III.

OF YANO CHtr AND MO Tt

SECTION I.

THE OPINIONS OF TANQ CHO.

1. ‘The words of Yang Chh and Mo Tl,’ said Mencius, ‘fill
the world. If you listen to people's discourses throughout it, you
will find that they have adopted the views of the one or of the
other. Now, Yang’s principle is — “ Each one for himself,” which
does not acknowledge the claims of the sovereign. Mo’s principle
is — “ To love all equally,” which does not acknowledge the peculiar
affection due to a father. To acknowledge neither king nor father
is to he in the state of a beast. If their principles are not stopped,
and the principles of Confucius set forth, their perverse speakings
will delude the people, and stop up the path of benevolence and
righteousness,

‘ I am alarmed by these things, and address myself to the defence
of the doctrines of the former sages, and to oppose Yang and Mo.
I drive away their licentious expressions, so that such perverse
speakers may not be able to show themselves. When sages shall
rise up again, they will not change my words b’

His opposition to Yang and Mo was thus one of the great labours
of Mencius’s life, aud what he deemed the success of it one of his
great achievements. His countrymen generally accede to the justice
of his claim ; though there have not been wanting some to say —
justly, as I think and will endeavour to show in the next section
— that Mo need not have incurred from him such heavy censure.
For Yang no one has a word to say. His leading principle as stated
by Mencius is certainly detestable, and so far as we can judge from
the slight accounts of him that are to be gathered from other
quarters, he seems to have been about ‘the least erected spirit,’ who
ever professed to reason concerning the life and duties of man.

2. The generally received opinion is that Yang belonged to the

* Bk. IIL Ft. II. ix. 9, lo.

CK. m. SECT. I.]

THE OPINIONS OP YANG CH^.

93

period of ‘ The Warring States,' the same era of Chinese history as
Mencius. He was named Chh, and styled Tsze-chti^ In a note on
Bk. III. Pt. II. ix. 9, I have supposed that he was of the times of
Confucius and L^o-tsze, having then before me a passage of the TAoist
philosopher Chwang, in which he gives an account of an interview
between L^tsze and Yang ChA ®. That interview, however, must
be an invention of Chwang. The natural impression which we re-
ceive from all the references of Mencius is that Yang must have been
posterior to Confucius, and that his opinions had come into vogue
only in the times of our philosopher himself This view would be
placed beyond doubt if we could receive as genuine the chapter on
Yang, which is contained in the writings of the philosopher Lieh.
And so far we may accept it, as to believe that it gives the sentiments
which were attributed to him in the first century before our era®.
The leading principle ascribed to him by Mencius nowhere appears
in it in so many words, but the general tenour of his language is
entirely in accordance with it. This will appear from the following
specimens, which are all to be found in the seventh chapter of the
Books of Lieh. The corresponding English and Chinese paragraphs
are indicated by the same letters prefixed to them : —

* * Yfing Chft Bftid) ** A hondrod years are the extreme limit of longevity ; and not one man in
a thonaand enjoys snoh a period of life. Suppose the case of one who does so : — infamy twme
in the armS; and doting old age, will nearly occupy the half ; what is forgotten in sleep, and
what is lost in the waking day, ■will nearly occupy the half ; pari and sickness, sorrow and
bitterness, losses, anxieties, and fears, will nearly occupy the half. There may remain ten years
or so ; but I reckon that not even in them will bo found an hour of smiling self-abandonment,
without the shadow of solicitude. — What is the life of man then to be made of? What
pleasure is in it ?

* **/< it io be prieed for the pleasure of food and dress ? or for the enjoyments music and
beauty ? But one cannot be always satisfied with those pleasures ; one eannot be al'ways
toying with beauty and listening to music. And then there are the restraints of punishments
and the stimulants of rewards ; the urgings and the repressings of feme and laws these
make one strive restlessly for the vain praise of an hour, and calculate on the reeiduary ^ory
after death ; they keep him, as with body bent, on the watch against what his ears hear and his
eyes see, and attending to the right and the wrong of his conduct and thoughts. In this way

^ f -,11 ft

’ Dr. Morriaon say» of IJ«h (Diotionaiy, ch»raoter .y*):— ‘lieh-tsze, an eminent writer
of the Wo aeet; liTed about the same time as lAo-taie, the founder of the aect (b.o. 5®$)*
lieh’a Worka are publiahed, with the preface of Lift Haiang written b.c. 13. Hsiang says Lieh

waa a native of Ching • contemporary of duke MB ™rg“

extended from a. a 607 to 604. There U evidently an anachronism somewhere. H sia n g
goes on to apeak of lueh's writings, apeoi^ying the chapter on Yang Ohu, in which there are
refermioea to Confoeina and his acknowledged fame. Another of Lieh's chapters is all devoted
to Conflaaua'a saying and doings.— This is not the place to attempt an adjustment of the
difficulties. The chapter about Yang Chft was current in Lift Hsiang's time, and we may cull
from it to iUnatrate the ehar.'icter of the man.

94

YANG CHfif AND MO TI.

[PEOLEOOlIEirA.

he loses the real pleasure of his years, and cannot allow himself for a moment. — In what does
he differ from an individual manacled and fettered in an inner prison ? The iwople of high
antiquity knew both the shortness of life, and how suddenly and completely it might he
closed by death, and therefore they obeyed the movements of their hearts, refusing not
what it was natural for them to like, nor seeking to avoid any pleasure that occurred to them.
They paid no heed to the incitements of fame ; they enjoyed themselves according to their
nature ; they did not resist the common tendency of all things to self-enjoyment ; they
cared not to be famous after death. They managed to keep clear of punishment i as to fame
and praise, being first or last, long life or short life, — these things did not come into their
calculations.” ’

'"Yang Chu said, “Wherein people differ is the matter of life ; wherein they agree is death.
While they are alive, we have the distinctions of intelligence and stupidity, honourableness
and meanness ; when they are dead, we have so much stinking rottenness decaying away : —
this is the common lot. Yet intelligence and stupidity, honourableness and meanness, are
not in one’s power ; neither is that condition of putridity, decay, and utter disappearance.
A man’s life is not in his own hands, nor is his death ; his intelligence is not his own, nor is
his stupidity, nor his honourableness, nor his meanness. All are bom and all die j — the
intelligent and the stupid, the honourable and the mean. At ten years old some die ; at
a hundred years old some die. The virtuous and the sage die ; the ruffian and the fool also
die. Alive, they were Yko and Shun ; dead, they were so much rotten bone. Alive, they
were Chich and Chau ; dead, they were so much rotten hone. Who could know any difference
between their rotten bones? While alive, therefore, let us hasten to make the beat of life ;
what leisure have we to be thinking of anything after death ? ” ’

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CH. m. SECT. I.]

THE OPINIONS OP YANG CHt^.

95

‘ ‘ M&ng-sun Yang asked Yang-tsze, saying, “ Here is a man who sets a high value on his life,
and takes loving oare his body, hoping that he will not die does he do right ? ” “ There
is no such thing as not dying,” was the reply. “But if he does so, hoping for long life, is he
right ? " Yang-tsze answered, “ One cannot be assured of long life. Setting value upon life
will not preserve it ; taking care of the body will not make it greatly better. And, in fact, why
should long life be made much of? There are the five feelings with their likings and disUkings,
— ^now as in old time ; there are the four limbs, now at ease, now in danger, — now as in old
time ; there are the various experiences of joy and sorrow, — ^now as in old time ; there are the
various changes from order to disorder, and from disorder to order, — now as in old time : — all
these things I have heard of, and seen, and gone through. A hundred years of them would
be more than enough, and shall I wish the pain protracted through a longer life ? ” H4ng-san
said, “ If it be so, eariy death is better than long life. Iiet a man go to trample on the pointed
steel, or throw himaelf into the caldron or flames, to get what he desires.” Yang-tsze ans\rered,
“ No. Being once bom, take your life as it comes, and endure it ; and seeking to enjoy your-
self as you desire, so await the approach of death. When you are about to die, treift the
thing with indifGsrenoe and endure it ; and seeking to acoomplish your departure, so abandon
yourself to annihilation. Both death and life should be treated with indifference ; they
should both be endured : — why trouble one’s self about earliness or lateness in connexion with
them?”*

^ * Ch*in-t8ze asked Yang Chfii, saying, “ If yon could benefit the world by parting with one
hair of your body, would you do it?” “The world is not to be benefited by a hair,” replied
Yang. The other urged, “ But suppose it could be, what would you do ? ” To this Yang
gave no answer, and Ch’in went out, and reported what had passed to Mkng-snn Yang. Mang-
sun said, ‘‘You do not understand our Master’s mind: — let me explain it to you. If by
enduring a slight wound in the flesh, you could get ten thousand pieces of gold, would you
endure it ? ” “I would.” If by cutting off one of your limbs, you could get a kingdom,
would you do it?” Ch'in was sUrnit ; and after a little, M&ng-sun Yang resumed, “To part
with a hair is a slighter matter than to receive a wound in the flesh, and that again is a
slighter matter thttw ^ lose a limb : — that you can discern. But consider i—A hair may be

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96

VAKG CHtr AND MO Ti.

[PROUMOMKMA.

multiplied till it becomes as important as the p'sce of flesh, and the^ pi^ of flesh may be
multiplied tiU it becomes as important as a limb. A single hair is one of the
thousand portions of the body why should you make light of it ? ” Cfli'in-tsze repli^ 1
oannot answer you. If I could refer your words to lAo Tan or Kwan Yin, they would say
that you were right ; but if I could refer my words to the great Yfl or Mo Tl, they would my
that I was right.” M4ng-sun Yang, on this, turned round, and entered into conToraation with

his disciples on another subject.* ^

® * Yang Chu said, ** All agree in considering Shun, Yfi, Gh&u-kong, and Confdcins to naTe
been the most admirable of men, and in considering Chleb and ClUlu to have been the most
^^iched.

‘ “ Now, Shun had to plough the ground on the south of the Ho, and to play the potter by
the LSi lake. His four limbs had not even a temporary rest ; for his mouth and belly he
could not find pleasant food and warm clothing. No love of his parents rested upon him ; no
affection of his brothers and sisters. When he was thirty years old, he had not been able to
get ihe permission of his parents to marry. When Y&o at length resigned to him the throne,
he was advanced in age ; his wisdom was decayed ; his son Shang-chun proved without
ability ; and he had finally to resign the threne to Yu. Sorrowfiilly came he to his death.
Of all mortals never was one whose life was so worn out and empoisoned as his. K'win was
required to reduce the deluged land to order ; and when his labours were ineffectual, he was
put to death on mount Yfi, and Yu, Ais son, had to undertake the task, and serve to enemy.
All his energies were spent on his labours with the land ; a child was horn to him, but he
could not foster it ; he passed to door without entering ; to body became bent and withered ;
the skin of his hands and feet became thick and callous. When at length Shun resigned to
him the throne, he lived in a low, mean house, while to sacrificial apron and cap were
elegant. Sorrowfully came he to his death. Of all mortals never was one whose life warn so
saddened and embittered as his. On the death of king Wu, Ais son, king Ch'&ng was young
and weak. Chau-kung had to undertake all the royal duties. The duke of Shko was dis-
pleased, and evil reports spread through the kingdom. Chau-kung had to res'de three years
in the east ; he slew his elder brother, and banished his younger ; scarcely did he e^pe with
his life. Sorrowfully came he to his death. Of all mortals never was one whose life was so
full of hazards and terrors as his. Confucius understood the ways of the ancient sovereigns
and kings. He responded to the invitations of the princes of to time. The tree was cut down
over him in Sung ; the traces of his footsteps were removed in Wei ; he was reduced to

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CH. in. SECT. I.]

THE OPINIONS OF YANG CHU.

97

extremity in Shang and Chliu ; he was surrounded in Ch*an and Ts*ai ; he had to bend to the
head of the Chi family ; he was disgraced by Yang Hu. Sorrow'fully came he to his death.
Of all mortals never was one whose life was so agitated and hurried as his.

* ‘‘Those four sages, during their life, had not a single day's joy. Since their death they
have had a grand fame that will last through myriads of ages. But that fame is what no one
who cares for what is real would choose. Celebrate them ; — they do not know it. Reward
them ; — they do not know it. Their fame is no more to them than to the trunk of a tree or
a clod of earth.

‘ “ On the other hand, Chieh came into the accumulated wealth of many generations ; to him
belonged the honour of the royal seat ; his wisdom was enough to enable him to set at
defiance all below ; his power was enough to shake the world. He indulged the pleasures to
which his eyes and ears prompted him ; he carried out whatever it came into his thoughts to
do. Brightly came he to his death. Of all mortals never was one whose life was so luxurious
and dissipated as his. Similarly^ Chau came into the accumulated wealth of many generations ;
to him belonged the honour of the royal seat ; his power enabled him to do whatever ho
would ; his will was everywhere obeyed ; he indulged his feelings in all his palaces ; he gave
the reins to his lusts through the long night ; he never made himself bitter by the thought
of propriety and righteousness. Brightly came he to his destruction. Of all mortals never
was one whose life was so abandoned as his.

‘ “These two yillains, during their life, had the joy of gratifying their desires. Since their
death, they have had the evU fame of folly and tyranny. But the reality of enjoyment Is what
no fame can give. Reproach them ; — they do not know it. I^raise them ; they do not know
it. Their HI fame is no more to them than to the trunk of a tree, or to a clod of earth,

‘ “ To the four sages all admiration is g^ven ; yet were their lives bitter to the end, wd
their common lot was death. To the two vUlains all condemnation is given ; yet their lives
were pleasant to the last, and their oommon lot was likewise death.”'

3. The above pas.sages are sufficient to show tbe cbaracter of
Yang CliA’s mind and of his teachings. It would be doing injustice
to Epicurus to compare Yang with iiim, for though the Grecian
philosopher made happiness the chief end of human pursuit, he
taught also that ‘ we cannot live pleasurably without living
virtuously and justly.’ The Epicurean system is, indeed, unequal

98

YANG CHU AND MO Ti.

[PBOX.EOOXENA.

to the capacity, and far below the highest complacencies of human
nature; but it is widely different from the reckless contempt of all
which is esteemed good and great that defiles the pages where Yang
is made to tell his views.

We are sometimes reminded by him of fragmentary utterances in
the Book of Ecclesiastes. — ' In much wisdom is much gi'ief ; and he
that increaseth knowdedge increasetb sorrow.’ ‘ As it happeneth to
the fool, so it happeneth even to me ; and why was I then more wisel
Then I said in my heart, that this also is vanity. For there is no
remembrance of the wise more than of the fool forever ; seeing that
which now is in the days to come shall all be forgotten. And how
dieth the wise mao'? As the fool. Therefore I hated life ; because
the work that is wrought under the sun is grievous to me : for all is
vanity and vexation of spirit.’ ‘ There is a man whose labour is in
wisdom, and in knowledge, and in equity. . . .All his days are sorrows,
and his travail grief ; yea, his heart taketh not rest in the night : —
this is also vanity. There is nothing better for a man than that he
should eat and drink, and that he should make his soul enjoy good
in his labour.’ ‘ That which befalleth the sons of men befalleth
beasts ; even one thing befalleth them : as the one dieth, so dieth
the other ; yea, they have all one breath ; so that a man bath no
pre-eminence above a beast: for all is vanity. All go to one place;
all are of the dust, and all turn to dust again. . . . Wherefore I perceive
that there is nothing better than that a man should rejoice in his
own works ; for that is his portion : for who shall bring him to see
what shall be after hiral’

But those thoughts were suggestions of evil from which the
Hebrew Preacher recoiled in his own mind ; and he put them on
record only that he might give their antidote along with them. He
vanquished them by his faith in God ; and so he ends by saying,

‘ Let us hear the conclusion of the whole matter : — Fear God, and
keep His commandments ; for this is the whole duty of man. For
God shall bring every work into judgment, with every secret thing,
whether it be good, or whether it be evil.’ Tang ChA has no
redeeming qualities. His reasonings contain no elements to
counteract the poison that is in them. He never rises to the
thought of God. There are, he allows, such ideas as those of
propriety and righteousness, but the effect of them is merely to
embitter and mar the enjoyment of life. Fame is but a phantom
which only the fool will pursue. It is the same with all at death.

CH. m. SIOT. I.]

THE OPINIONS OF YANG CHU.

99

There their being ends. After that there is but so much putridity
and rottenness, ^ith him therefore the conclusion of the whole
matter is : — ‘Let us eat and drink ; let us live in pleasure ; gratify
the ears and eyes ; get servants and maidens, music, beauty, wine ;
when the day is insufficient, carry it on through the night ; each
ONE FOR HIMSELF.’

Mencius might well say that if such ‘licentious talk’ were not
arrested, the path of benevolence and righteousness would be stopped
up. If Yang’s principles had been entertained by the nation, every
bond of society would have been dissolved. All the foundations of
order would have been destroyed. Vice would have become rampant,
and virtue would have been named only to be scorned. There
would have remained for the entire State only what Yang saw in
store for the individual man — ‘ putridity and rottenness.’ Doubtless
it was owing to Mencius’s opposition that the foul and dangerous
current was stayed. He raised up against it the bulwark of human
nature formed for virtue. He insisted on benevolence, righteousness,
propriety, fidelity, as the noblest attributes of man’s conduct. More
was needed, but more ho could not supply. If he had had a living
faith in God, and had been in possession of His revealed will, the
present state of China might have been very different. He was able
to warn his countrymen of the gulf into which Yang Chh would
have plunged them ; but he could direct them in the way of truth
and du^ only imperfectly. He sent them into the dark cave of
their cwn souls, and back to the vague lessons and imperfect
examples of their sages ; and China has staggered on, waxing
feebler and feebler, to the present time. Her people need to be
directed above themselves and beyond the present. When stars
shine out to them in heaven and from eternity, the nation will per-
haps renew its youth, and go forward from strength to strength.

H 2

100

YANG CHd AND MO xi.

[PBOLEaOlfENA.

SECTION IL

THE OPINIONS OF MO Tt.

I. Very different from Yang ChA was Mo Tl. They stood at
the opposite poles of human thought and sentiment ; and we may
wonder that Mencius should have offered the same stem opposition
to the opinions of each of them. He did well to oppose the doctrine
whose watchword was — ‘ Each one for himself was he right in
denouncing, as equally injurious, that which taught that the root of
all social evils is to be traced to the want of mutual love ?

It is allowed that Mo was a native and officer of the State of
Sung ; but the time when he lived is a matter of dispute. Sze-in4
Chien says that some made him to be a contemporary of Confucius,
and that others placed him later He was certainly later than
Confucius, to whom he makes many references, not always compli-
mentary, in his writings. In one of his Treatises, moreover, mention
is made of W5n-tsze*, an acknowledged disciple of Tsze-hsi^ so
that he must have been very little anterior to Mencius. This is
the impression also which I receive from the references to him in
our philosopher.

In Lffi Hsin’s third catalogue the Mohist writers form a sub-
division. Six of them are mentioned, including Mo himself to whom
seventy-one p't'eu, or Books, are attributed. So many were then
current under his name ; but eighteen of them have since been lost.
He was an original thinker. He exercised a bolder, though not
a more correct, judgment on things than Confucius or his followers.
Antiquity was not so sacred to him, and he did not hesitate to
condemn the literati — the orthodox — for several of their doctrines
and practices.

Two of his peculiar views are adverted to by Mencius, and
vehemently condemned. The one is about the regulation of
funerals, where Mo contended that a spare rimplicity should be
the rule®. On that I need not dwell. The other is the doctrine

■ A K. -t + 0 ^ *1, Jg # + pg, .. tt. „d.

CK. in. SECT. 11.]

THE OPINIONS OF MO it.

101

of ‘ Universal Love A lengthy exposition of this remains in the
Writings which go by Mo’s name, though it is not from his own pen,
but that of a disciple. Such as it is, with all its repetitions, I give
a translation of it. My readers will be able, after perusing it, to go
on with me to consider the treatment which the doctrine received
at the hands of Mencius.

UNIVEESAL LOVE*. PABT L

It is the business of the ssges to effect the good govemment of the world. They must know,
therefore, whence disorder and confusion arise, for without this knowledge their object cannot
be effected. We may compare them to a physician who undertakes to cure men’s diseases i— hs
must ascertain whence a disease has arisen, and then he c an assail it with effect, while,
without such knowledge, his endeavours will bo in vain. Why should we except the case of
those who have to reguUte disorder from this rule ? They must know whence it has arisen,

and then they can Emulate it. , mi. •

It is the business of the sages to effect the good government of the world. They must eacamine
therefore into the cause of disorder ; and when they do so they will find that it arises from the
want of mutual love. When a minister and a son are not filial to their sovereign and their &ther,
this is what is called disorder. A son loves himself and does not love his father he therefore
wrongs his father, and seeks his own advantage : a yonnger brother loves hi^l^ and does not
love his elder brother he therefore wrongs his elder brother, and seeks his own advant^ ;
a minister loves himself, and does not love his sovereign he therefore wrongs his aovmit^
and seeks his own advantage aU these are cases of what is called disorder. Thou^ it be the

fi.tl.Ar who is not kind to his son, or the elder brother who is not kind to his yonnger brother,
or the sovereign who is not gracious to his minister : the case comee equally under g^e
name of disorder. The father loves himself and does not love his son ;—im therefore wio^
his son, and seeks his own advantage : the elder brother loves himself and does not love his

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‘ nniversal love.’ Mencius and the Uterati generally find the idea ot equality m it also, and
’ is with them = ‘To love all equally.’

102

YANG CHO and mo TI.

fpSOLEGOHEKA.

younger brother ; — he therefore wrongs his younger brother, and seeks his own advantage :
the sovereign loves himself, and does not love his minister ; — he therefore wrongs his minister,
and seeks his own advantage. How do these things come to pass? They all arise &om the
want of mutual love. Take the case of any thief or robber : — it is just the same with him.
The thief loves his own house, and does not love his neighbour’s house; — he therefore steals
from his neighbour’s liouse to benefit his own : the robber loves his own person, and does not
love his neighbour ; — ho therefore does violence to his neighbour to benefit himself. How is
this ? It all arises from the want of mutual love. Come to the case of great officers throwing
each other’s Families into confusion, and of princes attacking one another’s States: — it is just

the same with them. The great officer loves his own Family, and does not love his neighbour’s ;

he therefore throws his neighbouris Family into disorder to benefit his own : the prince loves
his own State, and does not love his neighbour’s he therefore attacks his neighbour’s State
to benefit his own. All disorder in the kingdom has the same explanation. When we
examine into the canse of it, it is found to be the want of mutual love.

Suppose that universal, mutual love prevailed throughout the kingdom ; — if men loved others
as they love themselves, disliking to exhibit what was nnfilial . . . .* And moreover would
there be those who were unkind ? Looking on their sons, younger brothers, and ministers as
themselves, and disliking to exhibit what was unkind .... the want of filial duty would dis-
appear. And would there be thieves and robbers ? When every man regarded his neighbour’s
house as his own, who would be found to steal ? When every one regarded his neighbour’s
person as his own, who would be found to rob ? Thieves and roblters would disappear. And
would there be great officers throwing one another’s Families into confusion, and princes
attacking one another’s States ? When officers regarded the Families of others as their own,
what one would make confusion ? When princes i^rded other States as their own, what
one would begin an attack ? Great officers throwing one another’s Families into confusion, and
princes attacking one another’s States, would disappear.

If, indeed, universal, mutual love prevailed throughout the kingdom ; one State not attacking
another, and one Family not throwing another into confusion ; thieves and robbers nowhere
existing ; rulers and ministers, fathers and sons, all being filial and kind in such a condition

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CH. IH. BBCI. n.]

THE OPINIONS OP MO Tt.

103

the nation would be well governed. On this account, how may sages, whose business it is
to eflbct the good government of the kingdom, do but prohibit hatred and advise to love?
On this account it is affirmed that universal mutual love throughout the conntiy will lead to
its happy order, and that mutual hatred leads to confusion. This was what our master, the
philosopher Mo^ meant, when he said, ‘ We must above all inculcate the love of others.’

it. A T' S © T S'. ^ S A •;&.
lit S' « B. M •;&. # A « # ® s B

UNIVERSAL LOVE. PART II.

Out Masted} tti© philosopher Mo, aaid, * That which benevolent men consider to bo incumbent
on them as their business, is to stimulate and promote all that will be advantageous to the nation^
and to take away all that is injtirious to it. This is what they consider to be their business.

And what are the thing s advanta^ous to the nation, and the things injurious to it ? Our
master i»a»dj ‘The mutual attacks of State on State; the mutual usurpations of Family on
Family ; the mutual robberies of man on man ; the want of kindness on the part of the ruler
and of loyalty on the part of the minister ; the want of tenderness ajid filial duty between fatter
and 8<tti and of harmony between brothers ; — these, and such as these, are the things injurious
to the kingdom.*

And from what do w© find, on examination, that these injurious things are pj^duced*? Is
it not from the want of mutual love ?

Our Master said, ‘Yes, they are produced by the want of mutual love. Here is a prince who
<mly knows to love his own State, and does not love his neighbour's ; — he therefore does not shrink
horn raising all the power of his State to attack his neighbour. Here is the chief of a Family
who only knows to love it, and does not love his neighbour's ; — he therefore does not shrink
from raising all his powers to seize on that other Family. Here is a man who only knows to love
his own person, and does not love hia neighbour's ; — he therefore does not shrink from using 1
his resources to rob his neighbour. Thus it happens, that the princes, not loving one another,
have their battle-fields ; and the chiefs of Families, not loving one another, have their mutual

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The translation is accordingly.

104

YANG CHiy AND MO TI.

[PBOLEOONEKA.

uatirpations ; and men, not loving one another, have their mutual robberies ; and rulers and
ministers, not loving one another, become unkind and disloyal ; and fathers and sons, not
loving one another, lose their affection and filial duty ; and brothers, not loving one another,
contract irreconcileable enmities. Yea, men in general not loving one another, the strong make
prey of the weak ; the rich do despite to the poor ; the noble are insolent to the mean ; and the
deceitful impose upon the stupid. Alt the miseries, usurpations, enmities, and hatreds in the
world, when traced to their origin, will be found to arise from the want of mutoal love. On
this account, the benevolent condemn it.*

They may condemn it ; but how shall they change it?

Our Master said, ‘ They may change it by the law of universal mutual love and by the
interchange of mutual benefits.*

How will this law of universal mutual love and the interchange of mutual benefits accom-
plish this ?

Our Master said, ‘It would lead to the regarding another’s kingdom as one’s own t another’s
family as one’s own : another’s person as one's own. ’That being the case, the princes, loving one
another, would have no battle-fields ; the chiefs of families, loving one another, would attempt
no usurpations ; men, loving one another, would commit no robberies ‘ ; rulers and ministers,
loving one another, would be gracious and loyal ; fathers and sons, loving one another, would be
kind and filial ; brothers, loving one another, would be harmonious and easily reconciled. Tea,
men in general loving one another, the strong would not make prey of the weak ; the many would
not plunder the few ; the rich would not insult the poor ; the noble would not be insolent to the
mean ; and the deceitful would not impose upon the simple. The way in which all the misenea,

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CH. lU. SECT, n.]

THE OPINIONS OP MO Tf.

105

tuarpations, enmUie^ and hatreds in the world, may be made not to arise^ is universal mutual
love. On this aooocnt, the henevcdent value and praise it.’

Yea; but the sebolars of the kingdom and superior men aay,' True; ifthere were this universal
love, it would be good. It is, however, the most difficult thing in the world.’

Our M aste r said, ‘This is because the scholars and superior men simply do not understand
the advantageonaness fhe late, and to conduct their reasonings upon that. Take the case of
assaulting a city, or of a battle-field, or of the sacrificing one’s life for the sake of fame : — this is
felt by the people everywhere to be a diffi cult thing. Yet, if the ruler be pleased with it,
both officers and people are able to do it : — how much more might they attain to nnivcTsal mutual
love, and the interchange of mutual benefits, which is different from this ! When a man loves
others, they respond to and love him ; when a man benefits others, they respond to and benefit
him ; when a man injures others, they respond to and injure him; when a man hates others,
they respond to and hate him ; — what difficulty is there in the matter? It is only that
rulers will not carry on the government on this principle, and so officers do not carry it ont in
their practice.

‘ Formerly, the duke WMi of Tsin liked his officers to be coarsely dressed, and, therefore, they
all wore rams’ furs, a leathern swordbelt, and a cap of bleached cotton, 'fhus attired, they went
in to the prince's levee, and came out and walked through the court. Why did they do this?
The sovereign liked it, and therefore the ministers did it. The duke Ling of Ch'd liked his
officers to have smalt waists, and, therefore, they all limited themselves to a single meal. They
held in their breath in putting on their belts, and had to help themselves up by means of the
walk In the course of a year, they looked black, and as if they would die of starvation. Why
did they do this*? The sovereign liked it, and, therefore, the ministers were able to do it.
E^u-chi’en, the king of Yueh, lik^ his ministers to be brave, and taught them to be accustomed
to be so. At a general assembly of them, he set on fire the ship where they were, and to try
thorn, said, “All the pieeious things of Yueh are here.” He then with his own hands beat
a drum, and urged them on. When they heard the drum thundering, they rushes} coutusedly
about, and trampled in the fire, till more than a hundred of them periahed, when he struck
the gong, and called them back

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I have omitted them in the translation*

106

YANG CHO and mo tL

[PSOICGOMSKA.

‘Now, little food, bad clothes, and the sacrifice of life for the sake of feme these are what
it is difflcult for people to approve of. Yet, when the sovereign, was pleased with it, they were
all able, in those cases, to bring themselves to them. How much more could they attain to
universal mutual love, and the interchange of mutual benefits, which is different from such
things ! When a man loves others, they respond to and love him ; when a man benefits
others, they respond to and benefit him ; when a man hates others, they respond to and hate
him ; when a man injures others, they respond to and injure him. It is only that rulers will
not carry on their government on this principle, and, so, officers do not carry it oat in their
practice.’

Yes ; but now the officers and superior men say, ‘ Granted ; the universal practice of mutual
love would be good ; but it is an impracticable thing. It is like taking np the Yki mountain,
and leaping with it over the Ho or the Ch5.'

Our Master said, ‘ That is not the proper comparison for it. To take up the 'F&i mountain,
and leap with it over the Ho or the Chi, may he called an exercise of most extraordinary
strength ; it is, in fact, what no one, from antiquity to the present time, has ever been able to
do. But how widely different from this is the practice of universal mutual love, and the
interchange of mutual benefits !

‘ Anciently, the sage kings practised this. How do we kn^ w that they did so ? When Yfi
reduced all the country to order : — in the west, he made the western Ho and the Yii-t&n, to carry
off the waters of Ch’fi-suu-wang ; in the north, he made the Fang-yuan, the Fki-chfi, H&u-
chih-ti, and the T4u of Pu-t'o ; setting up also the Ti-ch'u, and chiselling out the liung-mitn,
to benefit Yen, Tai, Ho, Ko, and the people of the western Ho ; in the east, he drained the
waters to Lu-frng and the marsh of M&ng-chft, reducing them to nine channels, to limit the
waters of the eastern country, and benefit the people of Ch'i-chku ; and in the south, he made
the Chiang, the Han, the Hwai, the Zn, the course of the eastern current, and the five lakes,
to benefit Ching, Ch'ii, and Yiieh, the people of the wild south. These were the doings of Tft;
and I am now for practising the same universal mutual love.

‘ When king Win brought the western country to good order, his li^t spread, like the sun

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GH. III. SECT, a.]

THE OPINIONS OF MO if.

107

or the moon, over its four quarters. He did not permit great States to insnlt small ones ; he
did not permit the multitude to oppress the Cstherless and the \ndow; he did not permit
vioienee and power to take from the husbandmen their millet, pannicled millet, dogs, and
swine. Hearen, as if constrained, visited king Wan with blessing. The old and childless
were enabled to complete their years ; the solitary and brotherless could yet mingle among
the living ; the young and parentless found those on whom they could depend, and grew
up. These were the doings of king Wkn ; and I am now for practising tho same universal
mutual lore.

‘King Wd tunneled through the Pki mountain. The Beoord says, “There is a way through
the mountain, made by me, the descendant of the kings of Chkn : — I have accomplished this
great work. I have got my virtuous men, and rise up full of reverence for Shang, Hsiii, and
the tribes of the south, the east, and the north. Though he has his mnititades of relatives,
they are not equal to my virtuous men. If guilt attach to the pe<q>1e anywhere throughout
the kingdom, it is to be required of me, the One man.'* ’ This describes the doings of king Wd,
and I am now for practising the saaw universal mutual love ‘.

now, the rulers of the kingdom truly and sincerely wish all in it to be rich, and dislike
any being poM ; if they desire its good government, and dislike disorder ; they ought to practise
universal mutual love, and the interchange of mutual benefits. This was the law of the
sage kings ; it is the way to eifect the good government of the nation ; it may not but be
striven after.

SX iia

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T®

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* I do not recollect to have read elsewhere M king Wd’s tunneling through the Pdi mountain.
In what Mo quotes firean eosne Record, we have sentences from diSsrent parts of the Shd-cbing
hrosight together. The aeeonnt of the labours of Ttt contains names also not asewhere found.
There are, no doubt, many errors in the text — I omit tho ^ pf,

which fellow ^ .

108

YANO CH6 and mo T 1.

[pkolegoioxa.

TJNrVEESAli LOVE. PART ILL

Our Ma^er, the philosopher Mo, said, ‘The business of benevolent men requires that they
should strive to stimulate and promote what is advantageous to the kingdom, and to take away

what is injurious to it.' ...

Speaking, now, of the present time, what are to be accounted the most injurious thu^ to
the kingdom They are such as the attacking of small States by great ones ; the inro^ on
sm.ai Families bv great ones; the plunder of the weak by the strong; the oppression of the w

by the many; the scheming of the crafty against the simple ; the insolence of the noble to the

mean. To the same cia&s belong the ungraciousness of rulers and the disloyalty of mmistei^
the unkindness of fathers, and the want of filial duty on the part of sons. Yea, there “ “

added to these the conduct of the mean men*, who employ their edged weapons and poisoned
stuff, water and fire, to rob and injure one another. _

Pushing on the inquiry now, let us ask whence all these injurious thinp arise. Is it frwn
loving others and advantaging others? It must be answered ‘No;’ and it must likewise be

said, They arise clearly ‘ from hating others and doing violence to others.' If il6e/urft«r asked

whether those who haU and do violence to others hold the principle of loving all, or of
making distinctions, it must bo replied, ‘ They make distinctions.’ So t hen , it is tl^ principle
of making distinctions between man and man, which gives rise to all that is most injurious in
the kingdom. On this account we conclude that that principle is wron^

Our Master said, ‘ He who condemns others must have whereby to change them. To
condemn men, and have no means of changing them, is like saving them from fire by plunging
them in water. A man’s language in such a case must he improper. On this account onr Master
laid, ‘Tltere is the principle of loving all, to take the place of that which makes distinctionu.

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' I suppose that the compiler — the disciple of Mo — begins to speak here. Thron^ont
this part, however, the changes in the argoment are indistinctly marked. * AH
should here be expunged from the Chinese text. ’ should here be expunged.

’ I translate by ‘clearly.’ is probably a misprint for ,

CB. ni. 8BCT. n.]

THE OPINIONS OF MO Tf.

109

If, now, we ask, * And how is it that universal love can change flte ct/nsequtncei of that ether
principle which makes distinctions?’ the answer is, ‘If princes were as much for the States
of others as for their own, what one among them would raise the forces of his State to attack
that of another ? — he is for that other as much as for himself. If they wore for the capitals
of others as much as for their own, what one would raise the forces of his capital to attack
that of another? — he is for that as much as for his own. If chiefs regarded the Families
of others as their own, what one would lead the power of his Family to throw that of another
into confusion ? — he is for that other as much as for himself. If, now. States did not attack,
nor holders of capitals smite, one another, and if Families were guilty of no mutual aggressions,
would this be injurious to the kingdom, or its benefit?' It must he replied, ‘This would
be advantageous to the kingdom.' Pushing on the inquiry, now, let us ask whence all these
benefits arise. Is it fiom hating others and doing violence to others ? It must be answered,

‘ No;’ and it must likewise be said, ‘ They arise clearly from loving others and doing good to
others.' If U he fierOur asked whether those who love others and do good to others hold the
principle of tnnHTig distinctions between man and man, or that of loving all, it must be
replied, ‘ They lore alL' So then it is this principle of un versal mutual love which really
gives rise to all that is most beneficial to the nation. On this aeceunt we conclude that that
principle is riglit *.

Our Master said, a little while ago, ‘The business of benevolent men requires that they
should strive to stimulate and promote what is advantageous to the kingdom, and to take sway
what is iignrious to it.’ We have now traced the subject up, and found that it is the principle
of universal love which produces all that is most beneficial to the kingdom, and the principle
of making distinctions which produces all that is injurious to it. On this account what our

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by the preceding argument, which ends simply with J^|J ^ With this

tranqxwdtion, however, smne other liberties must still be taken with the next paragraph. In
^oold eyidently be In the concluding phraae —

— the adoption of an old gloes, that 3^ should be enablee us to make sense of
it. What follovra, from down to ^|| M. “ confused and difiScolt.

in ^1^ ~j^ ^1^ is * mia print for ; but there must be other corruptione

and omis ai o ns as weU. One can see the author’s drift : and I have tried to translate
Aoeording]^.

110

YANG CH6 and mo t1,

[PKOUEGOMEKA.

Master said, ‘ Tlie principle of making distinctions between man and man is wrong, and the
crinciple of universal love is right,’ turns out to bo correct as the sides of a square

If, now, we just desire to promote the benefit of the kingdom, and select for that pnrpoae the
principle of universal love, then the acute ears and piercing eyes of people will hearand see for
one another ; and the strong limbs of people will move uid be ruled for one another; and men of
principle will instruct one another. It will come about that the old, who have neither wife nor
children, will get supporters who will enable them to complete their years ; and the young and
weak, who have no parents, will yet find helpers that shall bring them up. On the contrary,
if this principle of universal love is held not to be eoneet, what benefits will arise &om such
a view ? What can be the reason that the scholars of the kingdom, whenever they hear of this
principle of universal love, go on to condemn it ? Plain as the case is, their words in condem-
nation of this principle do not stop ; — they say, ‘ It may be good, but how can it be carried into
practice?’

Our Master said, ‘ Supposing that it could not be practised, it seems hard to go on likewise
to condemn it. But how can it be good, and yet incapable of being put into practice ?’

Let us bring forward two instances to test the matter : — Lot any one suppose the case of two
individuals, the one whom shall hold the principle of making distinctions, and the other shall
hold the principle of universal love. The former of these will say, ‘How can I be for the person
of my friend as much as for my own person ? how can I be for the parents of my friend ak much
as for my own parents ?’ Reasoning in this way, he may see his friend hungry, but he Will not
feed him ; cold, but he will not clothe him ; sick, but he will not nurse him ; dead, but he will not
bury him. Such will be the language of the individual holding the principle of distinction, and
such will be his conduct. The language of the other, holding the principle of universality, will
be different, and also his conduct. He will say, ‘ I have heard that he who wishes to play a lofty
part among men, will be for the person of his friend as much as for his own person, and for the
parents of his friend as much as for his own parents. It is only thus that he can attain his
d istinction ? ’ Bea.soning in this way, when he sees his friend hungry, he will feed him ; cold, he
will clothe him ; sick, he will nurse him ; dead, he will bury him. Such will be the language
of him who holds the principle of universal love, and such will be his conduct.

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CH. in. SECT. IT.]

THE OPINIONS OF MO Ti.

Ill

The words of the one of these individuals are a condemnation of those of the other^ and their
conduct is directlj contrary. Suppose now that their words are perfectly sincere, and that
their conduct will be carried out, — that their words and actions will correspond like the parts
of a token, every word being carried into effect ; and lei us proceed to put the following questions
on the case r — Here is a plain in the open country, and an officer, with coat of mail, gorget,
and helmet is about to take part in a battle to be fought in it, where the issue, whether for
life or death, cannot be foreknown ; or here is an officer about to be dispatched ou a distant
commission from Pk to Yueh, or from Ch*i to Cliing, where the issue of the journey, going
and coming, is quite uncertain -on either of these suppositions, to whom will the officer
entrust the charge of his house, the support of his parents, and the care of his wife and
children ? — to one who holds the principle of universal love ? or to one who holds that which
makes distinctions ? I apprehend there is no one under heaven, man or woman, however
stupid, though he may condemn the principle of uniFersal love, but would at such a time
make one who holds it the subject of his trust This is in words to condemn the principle,
and when there is occasion to choose between it and the opposite, to approve it ; — words and
conduct are here in contradiction. 1 do not know how it is that throughout the kingdom
scholars condemn the principle of universal love, whenever they hear it *.

Plain as the is, their words in condemnation of it do not cease, but they say, ^This
principle may suffice perhaps to guide in the choice of an officer, but it will not guide in the
choice of a sovereign*.’

Let us test this by taking two iHustrationa Let any one suppose the case of two sovereigns,
the one of whom shall hold the principle of mutual love, and the other shall hold the principle
which makes distinctions. In this case, the latter of them will say, * How can 1 bo as much
ftff the persons of idl my people as for my own? This is much opposed to h um an feelings.
The life of man upon the earlh is but a very brief 8pa<» ; it may be compared to the rapid

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enough. But there must bo several eorruptions in the text for instance, after JJ|J

^ ^ isi plainly, for n * Here there should follow, ‘ Our Master said,’ and
some obeervations introductory to the two illustrations of the sovereigns. This ha s been lost,
however, and all that remains of it is the solitary *“

112

YANG CHC and mo TI,

[PBOLSOONGMA.

movement of a team of horses whirling past a small chink.’ Baasoning in this wajr, he may
see his people hnngry, but he will not feed them ; cold, but he will not clothe them ; siek,
hut he will not nurse them ; dead, but he will not bury them. Such will be the language of
the sovereign who holds the principle of distinctions, and such will be his conduct. Diileiieiit
will be the language and conduct of the other who holds the principle of universal love. He
will say, ‘ 1 have heard that he who would show himself a virtuous and intelligent sovereign,
ought to make his people the first consideration, and think of himself only after them.'
Beasoning in this way, when he sees any of the people hungry, he will feed them ; cold, be
will clothe them ; sick, be will nuiw them ; dead, he will bnry them. Such will be the lan-
guage of the sovereign who holds the principle of nniversal love, and such his conduct. If we
compare the two sovereigns, the words of the one are condemnatory of those of the other, and
their actions are opposite. Let ns suppose that their words are equally sincere, and that their
actions will make them good, — that their words and actions wiU correspond like the parts
of a token, every word being carried into effect ; and let ns proceed to put the following
questions on the case : — Here is a year when a pestilence walks abroad among the people ;
naany of them suffer from cold and famine ; multitudes die in the ditches and waterehannela.
If at such a time they might make an election between the two sovereigns whom we have
supposed, which would they prefer? I apprehend there is no one under heaven, however
stupid, though he may condemn the principle of universal love^ but would at such a time
prefer to be under the sovereign who holds it. This is in wmda tb condemn the principle^
and, when there is oecasion to choose between it and the opposite, to approve it ; — words and
conduct are here in contradiction. I do not know how it is that throughout the kingdom
scholars condemn the principle of universal love, whenever they hear it.

Plain as the case is, their words in condemnation of it do not cease ; but they say, ‘ This
universal mutual lave is benevolent and righteous. That we grant, bnt how can it be pnetiaed t
The impracticability of it is like that of taking up the ITki mountain, and leaping with it
over the Chiang or the Ho. We do, indeed, desire this universal love, but it is an impractic-
able thing 1 '

Our Master said, ‘To take up the Tii mountain, and leap with it over the Chiang or the

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ca. in. SECT. U.1

THE OPINIONS or MO TI.

113

Ho, is a, thing which never has been done, from the highest antiquity to the present time,
since men were ; but the exercise of mutual love and the interchange of mutual benefits,—
this was practised by the ancient sages and six kings.'

How do yon know that the ancient sages and the six kings practised this t

Our Master said, ‘ I was not of the same age and time with them, so that I could m 3 rBelf
have heard their voices, or seen their faces ; but I know what I say from what they have
transmitted to posterity, written on bamboo or cloth, cut in metal or stone, or engraven m
their vessels.’

‘ It is said in “ The Great Declaration,” — “ King Wan was like the sun or like the moon ;
suddenly did his brightness shine through the four quarters of the western region

‘ According to these words, king Wkn exercised the principle of universal love on a vast
scale. He is compared to the sun or moon which shines on all, without partial favour to any
spot under the heavens ; — such was the universal love of king Win.’ What our Master insisted
on was thus exemplified in him .

Again, not only does “ The Groat Declaration ” speak thus ; — vre find the same thing in “The
Declaration of Yfi." Yfi said, “ Ye multitudes, listen all to my words. It is not only I who dare
t say a word in favour at war ; — against this stupid prince of Hiio we must execute the
punishment appointed by Heaven. I am therefore leading your hosts, and go before yon all
to punish the prince of Miio

‘ Thus Yn punished the prince of Miio, not to increase bis own riches and nobility, nor to
obtain happiness and emolument, nor to gratify his ears and eyes ; — he did it, seeking to
promote what was advantageous to the kingdom, and to take away what was injurious to it.
xt appears from this, that Yu held the principle of universal love.* What our Master insisted
on may be found in him.

‘And not only may Yfi thus be appealed to ; — wo have “The words of Tang” to the same
effect. Tang said, “ I, the child Lt, presume to use a dark-coloured victim, and announce to
Thee, 0 supreme Heavenly Sovereign : — How there is a great drought, and it is right I should

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* 8ee ^The Ox«at Declaration,* III. 6. The langaage is somewhat different fr<Hn the citaiifm.

* *The Dedaniioin of Yfl * is what is called ‘The Counsels of Yti,* In the twentieth
ptragn^di we find the passage here quoted, or rather we find something lihe it.

VOL. II. I

114

YANG CHtj AND MO t1.

[PB0LE601IZ»A.

be held responsible for it. I do not know but that I have offended against the Powers above
and below. But the good I dare not keep in obscurity, and the sinner 1 dare not pardon. The
examination of this is with Thy mind, O ChxL If the people thronghont the kingdom commit
offences it is to be required of me. If I commit offences, it does not concern the people
From these words we perceive that T'ang, posstssing the dignity of sovereign, and the wealth
of the kingdom, did not shrink from offering himself as a sacrifice which might be accept-
able to God and other spiritnal beings.’ It appears from this that T’ang held the principle
of universal love. What our Master insisted on was exemplified in T'ang.

And not only may we appeal in this way to the ‘ Declarations,’ ‘ Charges,’ and ‘ Words of
’Pangi’ — we find the same thing in ‘The Poems of Ch&u V One of those poems says.

‘Wide and long is the Royal way.
Without deflection, without injustice.
The Royal way is plain and level,
Without injustice, without deflection.

It is straight as an arrow,

It is smooth as a whetstone.
The officers tread it ;

The lower people see it.’

Is not this speaking of the Royal way in accordance with our style ’? Anciently, Win and
Wu, acting with exact justice and impartiality, rewarded the worthy and punished the
oppressive, allowing no favouritism to influence them towards their own relatives. It appears
from this that Wan and Wii held the principle of universal love. What our Master insisted on
was exemplified in them. — How is it that the scholars throughout the kingdom condemn this
universal love, whenever they hear of it ? Plain as the case is, the words of those who condemn
the principle of universal love do not cease. They say, ‘ It is not advantageous to the entire
devotion to parents which is required it is injurious to filial piety*.’ Our Master said,
‘ Let us bring this objection to the teat : — A filial son, having the happiness of his parents at heart,
considers how it is co he secured. Now, does he, so considering, wish men to love and benefit
his parents? or does ho wish them to h-ate and injure his parents?’ On this view of the
question, it must be evident that he wishes men to love and benefit his parents. And what

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* See ‘The Announcement of T'ang’ ^ varions places. Compare also more

particularly the Analects, XX. i. 3. * In the quotation which is immediately subjoined, the

first four lines are from a rhythmical passage of the Shfi-ching, V. iv. 13. The remaining four
are in the Shih-ching, IL t. Ode ix. st i. * Such I suppose to be the meaning of

* rtli > if it were amended. * The sentence is not clear, —

I have done what I could with it. The scope of
the whole paragraph is sufficiently plain. The farther on, is supposed to be for

CH. UI. SECT. Il]

THE OPINIONS OF MO TI.

115

must he himself first do in order to gain this object? If I fii-st address myself to love and
benefit men's parents, -will they for that return love and benefit tc my parents ? or if I first
address myself to hate men’s parents, will they for that return love and benefit to my parents ?
It is clear that I must first address myself to love and benefit men's parents, and they will
retm-n to me love and benefit to my parents. The conclusion is that a filial son has no
alternative. — He must address himself in the first place to love and do good to the parents of
others. If it be supposed that this is an accidental course, to be followed on emeigency by
a filial son, and not sufficient to be regarded as a genera! rule, let us bring it to the test of
what we find in the Books of the ancient kings. — It is said in the Ta Ya,

‘ Every word finds its answer ; He threw me a peach ;

Every action its recompense. I returned him a plum.’

These words show that he who loves others will l>e loved, and th.vt ho who hates others
will be hated. How is it that the scholars throughout the kingdom condemn this principle
of universal love, when they hear it ?

Is it that they deem it so difficult as to be impracticable? But there have been more
difficult things, which yet have been done. For instance, king Ling of Ching was fond of small
waists. In his time, the officers of Ching restricted themselves to a handful of rice, till they
required a stick to raise themselves, and in walking had to hold themselves up by the wall.
Now, it is a difficult th ing to restrict one’s self in food, but they were able to do it, because it
would please king Ling. — It needs not more than a generation to ch.-vnge the manners of the
people, such is their desire to move after the pattern of their superiors.

■Again, KAu-chien, the king of Yuch, was fond of bravery. He spent three years in training
his officers to be brave; and then, not knowing fully whether they w.'re so, he set fire to the
ship where they were, and urged them forward by a drum into the fiames. They advanced,
one rank over the bodies of another, till an immense number perished in the water or the
flames ; and it was not till he ceased to beat the drum, that they retired. Those officers of
Yfieh might be pronounced to bo full of reverence. To sacrifice one’s life in the flames is
a difficult thing, but they were able to do it, because it would please their king. — It needed not

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I 2

116

YANG CHU AND MO TJ.

[PROLECOjmiA.

mete than a generation to change the manners of the people, snch is their desire to move after
the pattern of their superiors. Once more, duke Wan of Tsin was fond of garments of coarse
flax. In his time, the officers of Tsin wore wide clothes of that fabric, with rams’ furs, leathern
Bwordbelts, and coarse canvas sandals. Thus attired, they went in to the duke's levee, and
went out and walked through the court. It is a difficult thing to wear such clothes, but
they were able to do it. because it would please duke Wan. — It needs but a generation to
change the maimers of the people, such is their desire to move after the pattern of their
superiors.

Now, little food, a burning ship, and coarse clothes, — these are among the most difficult
things to endure ; but because the sovereign would be pleased with the enduring them, they
were able in ikose cases to do it. It needed no more than a generation to change the maimers of
the people. Why ? Because snch is their desire to move after the pattern of their superiors.
And now, as to universal mutual love it is an advantageous thing and easily practised, —
beyond all calculation. The only reason why it is not practised is, in my opinion, because
superiors do not take pleasure in it. If superiors were to take pleasure in it, stimulating men
to it by rewards and praise, and awing them from opposition to it by punishments and fines,
they would, in my opinion, move to it, — the practice of universal mutual love, and the inter-
change of mutual benefits,— as fire rises upwards, and as water flows downwards : — nothing
would bo able to check them. This universal love was the way of the sage kings ; it is the
principle to secure peace for kings, dukes, and great men ; it is the means to secure plenty of
food and clothes for the myriads of the people. The best course for the superior man is to well
nnderstand the principle of universal love, and to exert himself to practise it. It requires the
sovereign to be gracious, and the minister to bo loyal ; the father to be kind, and the
son to bo filial ; the elder brother to bo friendly, and the younger to be obedient. Therefore
the superior man, — with whom the chief desire is to see gracious sovereigns and loyal
ministers ; kind fathers and filial sons ; friendly elder brothers and obedient younger ones, —
ought to insist on the indispensableness of the practice of imiversal love. It was the way of
the sage kings ; it would be the most advantageous thing for the myriads of the people.

it e

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we should read

CH III SICT. II.]

THE OPINIONS OF MO Tt.

117

2 . Notwithstanding the mutilations and corruptions in the text
of the preceding Essay, its general scope is clearly discernible, and
we obtain from it a sufficient account of Mo’s doctrine on the snlyect
of Universal Iiove. e have now to consider the opposition of^red
to this doctrine by Mencius. He was not the first, however, to be
startled and offended by it. The Essay shows that it was resented
as an outrage on the system of orthodox belief during all the life-
time of Mo and his immediate disciples. Men of learning did not
cease to be clamorous against it. From the allusions made by
Mencius to its prevalence in his days, it would appear that it had
overcome much of the hostility which it at first encountered. He
stepped forward to do battle with it, and though he had no new
arguments to ply, such was the effect of his onset, that ‘ Universal
Love ’ has ever since been considered save by some eccentric thinkers,
as belonging to the Limbo of Chinese vanities, among other things
‘ abortive, monstrous, or unkindly mixed.’

We may approach the question conveniently by observing that
Mo’s attempts to defend his principle were in several points far from
the best that could be made. His references to the examples of Yii,
Tang, and the kings WSn and Wfi, are of this nature. Those
worthies well performed the work of their generation. They
punished the oppressor, and delivered the oppressed. Earnest
sentiments of justice and benevolence animated their breasts and
directed their course. But they never laid down the doctrine of
‘ Universal Love,’ as the rule for themselves or others.

When he insists, again, that the people might easily he brought
to appreciate and practise his doctrine, if their rulers would only set
them the example, he shows the same overweening idea of the
influence of superiors, and the same ignorance of human nature,
which I have had occasion to point out in both Confucius and
Mencius. His references to duke WSn of Tsin, duke Ling of Ch'd,
and K4u-chien of Yiieh, and his argument from what they are said
to have effected, only move us to smile. And when he teaches that
men are to be awed to love one another 'hy punishments and fines,’
we feel that he is not understanding fully what he says nor whereof
he affirms.

Still, he has broadly and distinctly laid it down, that if men
would only universally love one another, the evils which disturb
and embitter human society would disappear. I do not say that he
has taught the duty of universal love. His arg^unent is conducted

118

YANG CHU AND MO TI.

[PB01.BaoHSMA.

on the ground of expediency^. Whether he had in his own mind
a truer, nobler foundation for his principle, does not immediately
appear. Be that as it may, his doctrine was that men were to be
exhorted to love one another, — to love one another as themselves.
According to him, ‘ princes should be as much for the States of
others as for their own. One prince should be for every other as for
himself.’ So it ought to be also with the Heads of clans, with
ministers, with parents, and with men generally.

Here it was that Mencius joined issue with him. He a£Sirmed
that ‘to love all equally did not acknowledge the peculiar affection
due to a parent.’ It is to be observed that Mo himself nowhere
says that his principle was that of loving all equally.. His disciples
drew this conclusion from it. In the third Book of Mencius’s Works,
we find one of them, t Chih, contending that the expression in the
Shii-ching, about the ancient kings acting towards the people, ‘ as if
they were watching over an infeint,’ sounded to him as if love were
to be without difference of degree, the manifestation of it simply
commencing with our parents*. To this Mencius replied conclusively
by asking, ‘ Does 1 really think that a man’s affection for the child
of his brother is merely like his affection for the child of his neigh-
bour 1 ’ With stiU more force might he have asked, ‘ Is a man’s
affection for his father merely like his affection for the father of his
neighbour r Such a question, and the necessary reply to it, are
implied in his condemnation of Mo’s system, as being ‘without
father,’ that is, denying the peculiar affection due to a father. If
Mo had really maintained that a man’s father was to be no more
to him than the father of any other body, or if his system had
necessitated such a consequence, Mencius would only have done his
duty to his country in denouncing him, and exposing the fallacy of
his reasonings. As the case is, he would have done better if he had
shown that no such conclusion necessarilv flows from the doctrine
of ‘Universal Love,’ or its preceptive form that we are to love our
neighbour as ourselves.

Of course it belonged to Mo himself to defend his views from the
imputation. But what he has said on the point is not satisfactory.
In reply to the charge that his principle was injurious to filial piety,
he endeavoured to show, that, by acting on it, a man would best

' This and several other points ore vrell put by the Bev. Dr. Edkins, in his Essay, referred
to on p. 133. See Journal of the North-China Branch of the Boyal Asiatic Society, No. II,
May, 1859. ’ See Bit. III. Ft. I. v. 3.

CH. III. SECT. II, j

THE OPINIONS OF MO TI.

119

secure the happiness of liis parents : — as he addressed himself in the
first place to love, and do good to, the parents of others, they would
recompense to him the love of, and good-doing to, his pai’ents. It
might be so, or it might not. The reply exhibits strikingly in what
manner Mo was conducted to the inculcation of universal love, and
that really it had in his mind no deeper basis than its expediency.
This is his weak point; and if Mencius, whose view of the constitution
of human nature, and the binding force of the virtues, apart from
all consideration of consequences, was more comprehensive and
correct than that of Mo, had founded his opposition on this ground,
we could in a measure have sympathised with him. But while Mo
appeared to lose sight of the other sentiments of the human mind
too much, in his exclusive contemplation of the power of love, he
did not doubt but his principle would make sons more filial, and
ministers more devoted, and subjects more loyal. The passage
which I have just referred to, moreover, does not contain the
admission that the love was to be without any difference of degree.
The fact is, that he hardly seems to have realised the objection with
which Mencius afterwards pressed the advocacy of it by his followers.
If he did do so, he blinked the diffictilfcy, not seeing his way to give
a full and precise reply to it.

This seems to be the exact state of the case between the two
philosophers. Mo stumbled on a truth, which, based on a right
foundation, is one of the noblest whicli can animate the human
breast, and aflTords the surest remedy for the ills of society. There
is that in it, however, which is startling, and liable to misrepresenta-
tion and abuse. Mencius saw the difficulty attaching to it, and
unable to sympathise with the generosity of it, set himself to meet
it with a most vehement opposition. Nothing, certainly, could be
more absurd than his classing Yang Chfi and Mo Tl together, as
equally the enemies of benevolence and righteousness. When he
tries to ridicule Mo, and talks contemptuously about him, how, if
he could have benefited the kingdom, by toiling tiU he rubbed off
every hair of his body, he would have done it*, — this only raises up
a barrier between himself and us. It reminds us of the hardness of
nature which I have elsewhere charged against him.

3. Confucius, I think, might have dealt more fairly and generously
with Mo. In writing of him, I called attention to his repeated

' Bk. VII. Pt I. xxyi.

120

YANO CHO and mo Tf.

[pBouuioiaarA.

enunciation of ‘ the golden rule ’ in a negative form, — ‘ What you
do not wish done to yourself, do not do to others*.’ In one place,
indeed, he rises for a moment to the full apprehension of it, and
recognises the duty of taking the initiative, — of behaving to others
in the first instance aiS he would that they should behave to him*.
Now, what is this but the practical exercise of the principle of
universal love 1 ‘ All things whatsoever ye would that men should

do to you, do ye even so to them — this is simply the manifestation
of the requirement, ‘Thou shalt love thy neighbour as thyself.’
Confucius might have conceded, therefore, to Mo, that the rule of
conduct which he laid down was the very best that could be
propounded. If he had gone on to remove it from the basis of
expediency, and place it on a better foundation, he would have
done the greatest service to his countrymen, and entitled himself
to a place among the sages of the world.

On this matter I am happy to find myself in agreement with the
* Prince of Literature,’ Han Yii*. ‘ Our literati,’ says he, ‘ find fault
with Mo because of what he has said on “ The Estimation to be
attached to Concord*,” on- “.Universal Love,” on “ The Estimation to
be given to Men of Worth*,” on “ The Acknowledging of Spiritual
Beings®,” and on “ The Awe in which Confucius stood of Great Men,

* VoL t proleg. p. 109. ’ See proleg. on the ‘Doctrine of the Mean,' pp. 48, 49, toL i.

’ See the Works of Han Wkn-kung, —
* This is the title of one of Mo’s Essays, the

, forming the third Book of his Works.

Qeneralising after his fashion, he traces all epils up to a want of concord, or agreement of
opinion ; and goes on to assert that the sovereign must be recognised as the ‘ InhiUible Head,'

to lay down the rule of troth and right, saying fjfx

zm ^ n z ‘What the sovereign approves, all must approve ; what the

sovereign condemns, all most condemn.’ It is an nngnarded otterance ; and taken absolutely,
apart from its connexion, may be represented very moch to Mo’s disadvantage. See ‘ Supple-
mental Observations on the Four Books,’ on Mencius, Book I. art. lix. ’The coincidence
between this saying and the language of Hobbes is remarkable. — ‘ Qnod legislator praeoeperit,
id pro bono, quod vetuerit, id pro malo habendum esse.' (De dm, eap. xii i.)

* This is another Mo’s pieces, — the second Book of his Works. He finds a

enre for the ills of the nation in princes’ honouring and employing only men of worth, without
paying r^ard to their relatives. This is contrary to the third of Confucius’s nine standard
rules for the govenunent of the nation, set forth in his conversation with duke Ai, as related
in the ^ Doctrine of the Mean,’ ch. zx. But Mo would only discountenance ntpoiism, where it
ought to be discountenanced.

* ’This is found in the eighth Bo<A of Mo. The first and second parts of the essay, however
are unfortunately lost In the third he tells several queer ghost stories, and adduces other
proob, to show the real existence of spiritual beings, and that they take account of men’s
actions to reward or to punish them. He found another panacea for th*; ills of the kingdom
in this truth. His doctrine here, however, is held to be inconsistent with Confucius’s reply to

CH. ni. SECT. «.]

THE OPINIONS OF MO TL

121

and, when he resided in any State, did blame its Great Officers’ ”
But when the Ch'un Ch'iA finds fault with arrogant ministers, is not
this attaching a similar value to concord 1 \Vhen Confucius speaks
of “ overflowing in love to all, and cultivating the fidendship of the
good,” and of how “ the extensive conferring of benefits constitutes
a sage,” does he not teach universal love 1 When he advises “ the
esteem of the worthy when he arranged his disciples into “the
four classes,” so stimulating and commending them ; when he says
that “ the superior man dislikes the thought of his name not being
mentioned after death : ” — does not this show the estimation he
gave to men of worth? When “he sacrificed as if the spiritual
beings were present,” and condemned “ those who sacrific^ as if
they were not really sacrificing*;” when he said, “ When I sacrifice,
I shall receive blessing : ” — was not this acknowledging spiritual
beings ? The literati and Mo equally approve of Y 4 o and Shun,
and equally condemn Chieh and Ch 4 u ; they equally teach the
cultivation of the person, and the rectifying of the heart, reaching
on to the good government of the nation, with all its States and
Families : — why should they be so hostile to each other ? In my
opinion, the chscusaions which we hear are the .work of their
followers, vaunting on each side the saying of their Teacher ; there
is no such contrariety between the real doctrines of the two
Teachers. Confucius would have made use of Mo’s views ; and
Mo would have made use of those of Gonfuciim, If they would
not have made use of each other’s sentiments,, they could not have
been K'ung and Mo/

4. It seems proper, in closing this discussion of Mo’s views, to
notice the manner in which the subject of ‘ universal love ’ appears
in Christianity. Its whole law is comprehended in the one word —
Love ; but how wide is the scope of the term compared with all
which it ever entered into the mind of Chinese sage or philosopher
to conceive !

Fan Ch*Ui, Analects, VI. xx, that wisdom consists in respecting spiritual beings, bat at the
ssme time keeping aloof from them. Bat as between Confaoius and Mo, on this point we
would agree rather with the latter. He holds an important troth, mingled with superstition ;
the sage would seem to be sceptical.

* Han avoids saying anything (m this point The author of ‘ Supplemental Obserrationa ’
is equally silent.

’ Han is here quoting Analecta, III. xii. 2, ^ which he

points and interprets after a way his own. He does not read but in the sense of
‘ to grant to,’ ‘to approve of.’

122

YANG OHU AND MO Tl.

[PBOI^GOMKKA.

It is most autlioritative where the teachers of China are altogether
silent, and commands : — ‘ Thou shalt love the Lord, thy God, with
all thy heart, and with all thy soul, and with all thy strength,
and with all thy mind.’ For the Divine Being Christianity
thus demands from all men supreme love ; — the love of all that is
majestic, awing the soul ; the love of all that is l)eautifu], wooing
the heart ; the love of all that is good, possessing and mastering
the entire nature. Such a love, existing, would necessitate obedience
to every law, natural or revealed. Christianity, however, goes on
to specify the duties which every man owes, as the complement of
love to God, to his fellow-men : — ‘ Owe no man anything, but to
love one another, for he that loveth another hath fulfilled the law.
For this — Thou shalt not commit adultery,” “ Thou shalt not kill,”
“ Thou shalt not steal,” “ Thou shalt not bear false witness,” “ Thou
shalt not covet;” and if there be any other commandment: — the
whole is briefly comprehended in this saying, “ Thou shalt love thy
neighbour as thyself.” ’ This commandment is ‘like to’ the other,
ditfering from it only in not requiring the supreme love which is
due to God alone. The rule which it prescribes, — such love to
others as we feel for ourselves, — is much more definitely and intel-
ligibly expressed than anything we find in Mo, and is not liable to
the cavils with which his doctrine was assailed. Such a love to
men, existing, would necessitate the performance of every relative
and social duty ; we could not help doing to others as we would
that they should do to us.

Mo’s universal love was to find its scope and consummation in
the good government of China. He had not the idea of man as
man, any more than Confucius or Mencius. How can that idea be
fully realised, indeed, where there is not the right knowledge of one
living and true God, the creator and common parent of all ? The
love which Christianity inculcates is a law of humanity ; paramount
to all selfish, personal feelings ; paramount to all relative, local,
national attachments ; paramount to all distinctions of race or of
religion. Apprehended in the spirit of Christ, it will go forth even
to the love of enemies ; it will energize in a determination to be
always increasing the sum of others’ happiness, limited only by the
means of doing so.

But I stop. These prolegomena are not the place for disquisition ;
but I deemed it right to say thus much here of that true, universal
love, which at once gives glory to God and effects peace on earth.

CH. IV.]

WOBKS CONSULTED.

123

CHAPTER IV.

WORKS WHICH HAVE BEEN CONSULTED IN THE
PREPARATION OF THIS VOLUME.

The Works which have been consulted are mostly the same as
those used in the preparation of the first volume, of which a list is
there given. I have only to add to that : —

I. OF CHINESE WORKS.

‘ The Philosopher Mo, in fifteen Books,
with one Book on the Titles of his Essays.’ This Work was edited
and annotated in the forty-eighth year of Ch'ien-lung (a. d. i 784), by
Pi Yiian jJicX lieutenant-governor of Shen-hsl. From the notes
appended to Mo’s Essay on ‘Universal Love ’in the last chapter, it
will be seen that the task of editing has been very imperfectly
executed. I suppose it is vain to express a wish that some foreign
scholar would take it in hand.

‘The Collected

Writings of Han Ch'ang- 11 , with the Verbal and Critical Notes of
five hundred Scholars.’ Ch'ang-Ii is a local designation for Han
Yii, styled rAi-chih (;*§, and canonized as WSn-kung ^),
or ‘ Prince of Literature.’ I have said, p. 1 2, that he was a scholar
of the eighth century, but he extended on into the ninth, dying
A.D. 824. He stands out as perhaps the most distinguished scholar
of the long space between the Han and Sung dynasties. The
edition of his Works which I have, with such a collation of com-
mentators, was first published by a Hsu T 4 o-cht ^ ^), in the
tM'enty-eigbth year of Ch'ien-lung (a.d. 1761).

II. — OF translations and other works.

Meng Tseu, vel Mencium, inter Sinenses Philosophos, Ingenio,
Doctrina, Nominisque Claritate, Confucio proximum, edidit, Latina
intferpretatione, ad interpretationem Tartaricam utramque recensita,
instruxit, et perpetuo commentario, e Sinicis deprompto, illustravit
Stanislaus Julien. Paris, 1824-1829.

THE WORKS OF MENCIUS

BOOK I.

KING HUI OF LIANG. PAKT I.

i*lL -£

Chafteb I. I. Mencius went to see king Hlii of Liang.

2. The king said, ‘Venerable sir, since vou have not counted
it iar to come here," a distance of a thousand It, may I presume that
you are provided with counsels to profit my kingdom?’

Tru o» thb Wobx. — ‘The philoso-
pher Xing.’ The Woih thus simidj bears the
name, or snriMme rather, of bfm whose eonrer-
sationa and opinions it relates, and is said to
have been eompUed in its present form by the
author himself. On the nse «f after the
surname^ see on Analeets, I. i. 'Ae snmame
and this -^r were omnbined by the Bomish
miaatmaries, and latinized into Xencios, which
it is well to adopt throoghont the translation,
and thereby avoid tlto constant rq>etition of
t^ word ‘^naaopher,' Xihig not being dis-
tingoiahed, like K'nng (Co^oins), the
erowning epithet of ‘The Master.’

Tmn or this Book. — ^
‘King Hdi of T-ieng, in chapters and sen-
tences. But L* T.ihe the Books of the Con-
fiieiaa Analeets, those of this Work are beaded
hy two w three ehaiaetors at or near their oom-
meneement. Each Book is divided into two
perta^ eaUed ~|^,»'P^)er and lower.* This

arrangement was made by Chto Chi

aseholar of the eastern Han dynasty (died a. n.
aoi), by whom the chapters and sentences were

also divided, and the jp ^ J;2’ ^ T

remain to the pseaentdi^, a memorial of his
work.

h BasHvouzes azn ntoBTEOtrsirasB Msx-
cms’s <Ba.T Tones WITH 1HB rnnoss or ms nns ;
Asn THB omr rnmoiiTnB which cas nazE a

coTOmr pHosPKBOua i. ‘ King H 4 i of Liang.’
— In the time of Confucins, Tsin ''^as one

of the great States of the nation, but the power
of it was nsrirped by six great families. By
S.C. 45a, three of those were absorbed by the
other three, viz. Wei, Chfto, and Han
and which continued to encroach on the
small remaining power of their prince, until at
last they extinguished the ruUng house, and
divided the whole territory among themselves.
The sovereign Wei Lieh his asrd

year, 0.0. 40a, conferred on the chief of each
fiunily the title of Marqnis ^' 0 ^^ Wei, called

likewise, horn the name of -its capital, Liang,
occupied the aonth-eastera part oflUn, Han and
Chko lying to the west and north-west of it.
The Lhmg where Mencius visited king Hdi, is
said to have been in the present department of
K'Ai-fitng. Hdi, ‘ The Kindly,' is the postbu-
mons epithetof the king, whose name was Yung

Hie title of king had been usurped by

Ting, at some time before Mencius first visitod
him, which, it is said, he did in the 35th year
of his government, b.c. 336. Mencius visited
him on invitation, it must be supposed, and the

simple a. Meneinswas

a native of Tsftn in I'd, the name of

which is still retained in the Tbdu district of the
department of Ten-chin Shan-

126

THE WORKS OF MENCIUS.

[bk. I.

/&.

^=f

^ ± ± mM i

liv |fe:^Efsr

^ ^ ^iS<» 0. 0,3E“0

^ ^ w "f « fsr 0.^j,

3. Mencius replied, ‘ Why must your Majesty use that word
“profit?” What I am provided with, are counsels to benevolence
and righteousness, and these are my only topics.

4. ‘ If your Majesty say, “ What is to be done to profiit my king-
dom ? ” the great ofl&cers will say, “ What is to be done to profit our
families 1 ” and the inferior oflBcers and the common people will say,
“ What is to be done to profit our persons V’ Superiors and inferiors
will try to snatch this profit the one from the other, and the kingdom
will be endangered. In the kingdom of ten thousand chariots, the
murderer of his sovereign shall be the chief of a family of a thousand
chariots. In a kingdom of a thousand chariots, the murderer of
his prince shall be the chief of a family of a hundred chariots. To
have a thousand in ten thousand, and a hundred in a thousand,
cannot be said not to be a large allotment, but if righteousness be
put last, and profit be put first, they will not be satisfied without
snatching all.

tuag. The kirg, ia complimentary style, calH
the dietance from Tsia to Liang a thonaand R.
It is difficult to ssy what was the exact length
of the ancient li. At present it is a little more
than one-third of an English mile. The
‘ also,’ occasions some difficulty. — With refer-
ence to what is it spoken T Some compare the

. • • with Analects, 1 . i.

Others Mty that the king refers to the many
scholare who at the time made it their business
to wander from country to country, as advisers
to the princes : — * You aZso, like other scholars/
itc. Then, when Mencius, in par. 3, replies —
they say that he refers to Ylo,
bhun, *c., as his models ; — ‘I, like them,’ 4 c.

But this is too far-fetched. Wang Yin-chih
inclines to consider as for the most part
merely a helping particle ; especially does he re-
gard it so after in an interrogati'Te elanae.

Observe the force of delicately and sugges-
tively putting the question. 3. marking
the answer of an inferior, need from respect
to the king. Q is ‘to say,’ foUowed directly
by the words spoken. It ia not * to speak of
mark very decidedly Mendns’s
pnrpoee to converse only of and . 4.

, — here = to take.* 4^ ‘motnaUy

PT. I. CH. II.]

THE WORKS OF MENCIUS.

127

M t ^ W

. W ^ iJ,

^

.. la

^6 "M'

5. ‘ There never has been a benevolent man who neglected his
parents. There never has , been a lighteons man who made his
sovereign an after consideration.

6, ‘Let your Majesty also say, “ Benevolence and righteousness,
and let these be your only themes.” Why must you use that
word — “ profit V’ ’

Chap. II. i. Mencius, another day, saw king BLfii of Liang.
The king went and stood with him by a pond, and, looking round at
the large geese and deer, said, ‘ Do wise and good princes also find
pleasure in these things V

2. Mencius replied, ‘ Being wise and good, they have pleasure in
these things. If they are not wise and good, though they have
these things, they do not find pleasure.

to take i. e. soperiors from inferiors, and in-
feriorg from soperiors. in tone, ‘a

carriage or chariot.’ The sovereign’s domain, -
1,000 S square, produced 10,000 war chariots.
A kingdom producing 1,000 chariots was that
of a Mu, or marquis. He is here called

instead of W ^

thesovereign has just been denominated by that
term. ^ and are verbs. See Analects,
VI. XX. 5. The and here are supposed
to result from the sovereign’s example.

2. Bui.bbs nuBr shase theib pi.ea8ubes with
raopLB. Taxr cah ohey bs happy whkh
tbit BCX.BOVZB HAPPY SUBJECTS. 1. -f-
‘The king stood;’ and the meaning is not that
Mencius found him by the pond. The king
seema to have received him graciously, and to
have led him into the park.

compare Analects, VL vii, but for which passage
I should translate here — ‘over a pond,’ i.e. in
some building over the water, such as is still

very common in China, jffj^ mears ‘laige
geese,’ and is the name for a large kind of
doer, but they are joined here, as adjectives, to

IS--M-

‘ worthy princes/ It does not refer to Mencius^
ae some make it out. The reply makes this
plain. The king’s inquiry is prompted by a
sudden dissatisfaction with himse^ for being
occupied so much with such material gratifica-
tions, and =» ' Amid all thoir cares of govern-
ment do these pleasures find a place with
good princes V 3. See the Shih-ching, IIL i.
Ode VIIL rt. i, a. The ode teUs how his people
delighted in king W&n. For the Shih-

ling reads ^ is read icii, an interjec-

on. referring to king W&n, but

THK WORKS OF MENCIUS.

[BK. I.

3. ‘ It is said in the Book of Poetry,

“ He measured out and commenced his marvellous tower ;

He measured it out and planned it.

The people addressed themselves to it,

And in less than a day completed it.

When he measured and began it, he said to them — Be not so
earnest :

But the multitudes came as if they had been his children.

The king was in his marvellous park;

The does reposed about.

The does so sleek and fat ;

And the white birds shone glistening.

The king was by his marvellous pond ;

How full was It of fishes leaping about!”

‘ King WTm used the strengtli of the people to make his tower
and his pond, and yet the people rejoiced to do the work, calling
the tower “ tlie marvellous tower,” calling the pond “ the marvellous
pond/ and rejoicing that he had his Targe deer, his fishes, and
turtles. The ancients caused the people to have pleasure as well
as themselves, and therefore they could enjoy it.

4. ‘ Tn the Declaration of T'ang it is said, “ 0 sun, when wilt thou

put generally. 4. Soo the Shi^ching, IV. Bk. I.
1.3; — Tang’s announcement of hi<» reaeons for
proceeding againat the tyrant Chieli. The
words quoted are those of the people. Chieh

had pointed to the son, saying that, aa snroly
as the son was in heaven, sofinn was he on his
throne. The people took up his words, and
pointing to the sun, thus expressed their hatred

PT. I. CH. III.]

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i*f i'iSf

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expire ? We will die together with thee.” The people wished /or
Chieh's death, though they should die with him. Although he had
towers, ponds, birds, and animals, how could he have pleasure alone 1’

Chap, III. i. King Hiii of Liang said, ‘Small as my virtue
IS, in the government of my kingdom, I do indeed exert my mind
to the utmost If the year be bad on the inside of the river,
I remove as many of the people as I can to the east of the river,
and convey grain to the country in the inside. When the year is
bad on the east of the river, I act on the same plan. On examining
the government of the neighbouring 'kingdoms, I do not find that
there is any prince who exerts his mind as I do. And yet the
people of the neighbouring kingdoms do not decrease, nor do my
people increase. How is this ? ’

2. Mencius replied, * Your Majesty is fond of war ; — let me take

of the tyrant, preferring death with him to life
under him. read ho; , in

?^k”***’ tJh'i gives quite another turn

to we quota ion, making the words an address
~ *“^People to Tang ‘This day ho (C)iieh)
8® with you to kill him.’
♦iT- u ?"* ** to b® preferred. I do not

tniM that the last two clauses are to bo under-
dr” • — ‘ When the people wish to

a prince,’ 4c. ’They must specially
terer to Chioh.

^ HaU HEASUmES ASB OF LITTLE USB. ThB
of BOTAL GOVEBBXEICT *U8T EE
AVD ni THUJt 8P1BIT OUT-

i. The combiimtion of particlea— ^ ^ ^
~6J'Pea emphaaia to the king’s profession of

“• own dovotedneee to his kingdom. ^A
tFas the designation of themselves uae^Sy the
VOL. II. K

princes in speaking to their people, =

ZA ‘I, the man of small virtue.' 1 shall
hereafter simply render it by ‘ I.’ Liang was
on the south of the river, i. e. the Ho, or Yellow
river, but portions of the Wei territory lay on
the otlier side, or north of the river. ’This was
called the inside of the river, because the
ancient royal capitals had mostly been there,
in the province of Ch’i mm) , compre-
hending the present Shan-hsi ; and the country
north of the Ho, looked at from them, was of
course ‘within,’ or on this side of it. —

now used commonly for millet and maize, but
here for grain generally,
literally, ‘add few, add many.’ To explain the
H, it is said the expressions

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an illustration from war . — The soldiers move forward to the sound
of the drums ; and after their weapons have been crossed, on one side
they throw away their coats of mail, trail their arms tehind them,
and run. Some run a hundred paces and stop; some run fifty paces
and stop. What would you think if those who run fifty paces were
to laugh at those who run a hundred paces?’ The king said, ‘They
should not do so. Though they did not run a hundred paces, yet
Mey also ran away. ‘Since your Majesty knows this,’ replied
Mencius, ‘you need not hope that your people will become more
numerous than those of the neighbouring kingdoms.

. 3* ‘If the seasons of husbandry be not interfered with, the grain
will be more than can be eaten. If close nets are not allowed to
enter the pools and ponds, the fishes and turtles will be more than
can be consumed. If the axes and ’bills enter the hills and forests
only at the proper time, the wood will be more than can be used.

fewer, nor lai^r, than the;
shonld for atich States be.’ a. ^ is said h
express the sound of the drum. In
^ is used as s verb, and refers to ^
~f~ i or soldiers. It was the rule of war b

advance at the sound of the drum, and retreat
at the sound of the gong,
liter^ljr, ‘this also,’ i.e. the fifty paces, ‘was
running away.’ 3. Here we have an outline
of the first principles of royal government, in
contrast with the measures on which the king
plumes himself in the ist pur. The is

not imperative -‘do not’ The first disuses
of Uie various sentences are eonditionsL In
spring there was the sowing ; in summer, the
weeding ; and in autumn, the harvesting
thoee were the seasons and works of husbandry
from which the people might not be called off!
ist tone. Hie dictionary explains it by

‘ to bear,’ ‘to be adequate to.’

— ‘there is no eating-power adequate to

eat the grain.’ |w, here read feu, ‘close-

meshed.' The of a net aneiontly

required to be Iftfge, of the size of four inohea.

People might only eat fish a foot long.

PT. I. CH. III.]

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fL # ^ ^ + 4^

wXH

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^ ^ i# ®

1

^ D

4 #^

11 ^ 4 .

4. mm

When the grain and fish and turtles are more than can be eaten,
and there is more wood than can be used, this enables the people to
nourish their living and mourn for their dead, without an^ feelinj^
against any. This condition, in which the people nourish their
living and bury their dead without any feeling against any, is the
first step of royal government.

4. 'Let mulberry trees be planted about the homesteads with
their five mdu, and persons of fifty years may be clothed with silk.
In keeping fowls, pigs, dogs, and swine, let not their times of
breeding be neglects, and persons of seventy years may eat flesh.
Let there not be taken away the time that is proper lor the cultiy&-
tion of the farm with its hundred mdu, and the family of several
mouths that is supported by it shall not sufier from hunger. Let
careful attention be paid to education in schools, inculcating in it
especially the filial and fraternal duties, and grey-haired men will

wooded bills. —forests in the plsins. The
time to work in the forests was, according to
Cba Hst, in the sntomn, when the growth of
the trees fcr the jeer was st<»ped. Bat in the
Chftu-U, we find varions nues about cutting
down trees, — those on the sooth of the hill, for
instance, in midwinter, those on the north, in
Sommer, Ac., whioh may be allnded to.

Z hare tianslated, ‘without any feeling
a^inst any,' the roler being ^leeially intended.
4. The higher i^rinoiples which emnplete royal
goremment. We can hardly translate
by ‘an aers,’ it consistin^b at present at least.

only of 940 square paces, or isoo square cobits^
and anciently it was much smaller, luo sqoaie
paces, of six cubits ea(^ m a kin g a mda. The
ancient theory for allotting the land was to mark
it off in squares of 900 mdu, the middle sqoaie
being called the P3. or ‘goTomment fields.'
The oth er eight were assigned to eight husband-
men and their &iniliea, who eoltivated thepob-
lio field in common. Bbt from this twenty mdu
were cot oS, and, in portiona of two-and-a-half
mdu, assigued to the frrmera to build on, who
had also the same amount of ground in their
towns orTtilsges, making fire mdu in all far their
housea And to haTe the ground all fmr growing
grain, they were required to plant mulberry

K 2

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not be seen upon the roads, carrying burdens on their backs or on
their heads. It never has been that the ruler of a State, where such
results were seen, — persons of seventy wearing silk and eating flesh,
and the black-haired people suffering neither from hunger nor
cold, — did not attain to the royal dignity.

5. ‘ Your dogs and swine eat the food of men, and you do not
make any restrictive arrangements. There are people dying from
famine on the roads, and you do not issue the stores 0/ your
granaries for them. When people die, you say, “ It is not owing
to me ; it is owing to the year.” In what does this differ from
stabbing a man and killing him, and then saying — " It was not I ;
it was the weapon ?” Let your Majesty cease to lay the blame on the
year, and instantly from aU the nation the people will come to you.’

Chap. IV. r. King Htki of Liang said, ‘I wish quietly to
receive your instructions.’

tree* sboot their houses, fw the nourishment
of silkworms, (a young pig) ^(Oie

grain-fed, or edible dog) (the sow)

-^j*, — literally, ‘as to the nourishing of the
fowl,’ 4 u. pl — the ground was

distinguished into three kin^; — best, medium,
and inferior, feeding a varying number of
months To this the expression alludse.

See on Bk. HL Pt I. iiu lo. y’ , 4th |
tone, ‘ to come to reign,* ‘ to become regnant

sovereign.*' 5. Henoins now boldfy ai^ee the
subject, and presKS home his &Qlts upon the
king. second is read

(sae, 4th tone. ‘to regulate.* Tho

phrase is not easy ; — the transla-

tion given accord with the views of most of
I the oonunentaton.

4. A ooBnsuATioK or m vobhbk uRarnm,

CABsnxe os THs ArrsAL, nt TBx lusi PAnAenars,

os THB OHASAOmi OP KlSe HCl*S OWH eovsss-
KEXT. I. ‘quietly,* i.e. sincerely and

THE WORKS OF MENCIUS.

133

PT. I. CH. iV.]

ill

fiiiS

-im ^

#4,W

is A.

:^,»W ^ 1?S‘# ^
_ _

K: A B B.f

2. Meociu. replied, ‘Is there any di^iM between Mmi^
a man with a stick and with a sword 1 The king said. There is

no diff^nca^ difference between doin^ it with a sworf and with

the style of government 1 ’ ‘ There is no difference ^ the reply.

4. JfenJms then said, * In your kitchen there is fat m^t ; in your
stables there are fat horses. BiU your people hare ^ “
hunger, and on the wilds there are those who have died of femme.

This is leading on beasts to devour men. an

5. ‘Beastedevour one another, and men hate them /or Jnnyw.
When a prince, being the parent of ^ people, ^mmjsters his
govemmeS^ to ^ chaigeable with leading on beasts to devour
men, where is his parental relation to the people .

6. Chung-nl sS, ‘Was he not without

made woSi images to bury toith the dead? So he said, because

with^itcanrfnant. ItUsaid^f g. 40* tone, the verb. ^

he ought to be. a ^r-i» ““««»

there whereby they ere ^erent? 4 - bundles of strew were made, to r^iresent men

outside » town were the ^ *>’»* imperfectly, called end carried toUie

wi^t buildings ; outside the cWdo were the buried with the dead, u atteudanU

flW' (w*), patbattnunds; and outside the mu middle antiquity, i.e. after the

^ the St M), vhU$. 5. H haa the force ^of the Chiu dynas^, for ihoee «

were me WHO!. > JJ, a« rf«w wooden figures of men were used, having

of ‘and yet,' i.e. though they are bewta. ^ them, br which they could move,

that a ‘ how much more * is carried 00, in effect, spnnga 0™, vJ ^

totherestofth.p.r.gr>ph. ^ Hence they were caUed iK. as if

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^ ^ ^ ^ lA^O I .f

that man made the semblances of men and used them //«•

L^erWhaf Iff

CW descend^ to me, on the eae/we bare been defekw by

Cbl. and then my eldest eon perished ; on the west we WhS
seven hundred li of territory to Ch'in • d-k lost

sustained disgrace at the ha?ds of Cl?ti. I have broStshleT

I Meanl- ^ ^ Pursued to accomplish this r

2. Mencius replied, With a temtory which is only a hundr^ li
square, it is possible to attain to the ro^l dignity. ^ «

H tK ** “ "** of Wo»-

year of hi. reign, ,nd
*■? 3 ^ * 1 “* defeat was receircd from Ch’t

^'^died. Tl^ from Ch’in in the

B.a 361, when the old capital of the State
^en, and afteiwrarda peire had to 1»1 b^

Tlio disgrace
^ •!*> attended with tbeJ^T^
temtor 7 ;-^me sajr seven, some say
^n^disfrn^ The nominatire to ^e v^
3^7 »nd ^ does not sppeu to be ^

A«o“>ooh»«^.

tranalsted-‘l«m sahsW of ulre^gs^'bnt
raortcommentstorsmahe;^ refer to k

H&i’s predecessors when IWn wa« '^'

^re to ^ as not said generally of ‘ the
“ *!»« various wars

^ ■“ “Sy one blow, one great

invention,

ho branded the inventor as in the text "tp
^ M ^7— the 3 ^ is partly interrogativo,
and partly an exclamation = nonw. 3rd
tone -tomusa

is by some taken
1 ** Confucius) have

*«•? I prefer taking it as in the
tensiation. The doeignation of Confucius by
^ny-m is to be observed. See Doctrine of the

11. I.

»0» SATMFACTlOa

VOBIflesm WHICH BX has SCBTAlIfED. T^T
B^onxirr oovxBmanrr will baisx hw hish

P«rtition of

STin D families of Wei,

“aonrei^^.^l“’^J* would here seem

of *^ 57 “ principaUty the name

tif^ “Ok however, refer

to the strength Tsin before S partitioi, but

PT. 1. CH.V.]

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135

‘SSif

J ^ # 1; lit ^

_ ^ H [il flS 1^, iE^

^ "^J jy >A. ^ i*

3. ‘If your Majesty will indeed dispense a benevolent govern-
ment to the people, being sparing in tne use of punishments and
fines, and ms^ing the taxes and levies light, so causing that the
fields shall be ploughed deep, and the weeding of them be carefully
attended to, and that the strong-bodied, during their days of leisure,
shall cultivate their filial piety, fraternal respectfulness, sincerity,
and truthfulness, serving thereby, at home, their fathers and elder
brothers, and, abroad, uieir elders and superiors, — ^you will then
have a people who can be emploryed, with sticks which they have
prepared, to oppose the strong mail and sharp weapons of the troops
of Ch’in and Uh’fi.

4. ‘ The rulers those States rob their people of their time, so
that they cannot plough and weed their fields, in order to support

movement tone, = | to be the proportion of the land-produce paid

, ‘for.’ s. See P*rt IL ii i ; but it eeemsj the government, and ^ all other oontribu-

tiona Byaome this explanation iajuatreveraod.
A third party makes to be the tax of pro-
duce, and the graduated mUtcUan there<A
This last view suits the connexion here,
read i, the 3rd tone, —

a man is said to be Translators have

rendered it here by ‘ the young,' bat the mean-
ing is the strong-hodied, — those who could be
emp loyed to talm the held against the enemy.

Up does not appear to he — ‘you can make
or employ,’ but to be passive with i^ecial refer-
ence to the above. read sMiy.

— * to strike,’ * to smite ’ — here • ‘ to oppose. ’
4. ‘ they ’ or ‘ those,’ i. e. the rulers of Oh'ia
and Ch'u. , the 4th tone. It is so toned in

necessary to take the in this and similar
cases as in the tra nsl ati o n. There is apause at
: — ‘with territory, which is,’ tc. This is
the reply to the king’s wish for counsel to wipe
away his disgraces. He may not only avenge
himself on ChT, Ch'in, and Chtk, but ho may
make hi m se lf chief of the whole nation. How,
is shown in the next paragraph. 3. ■iTM

great elements

of benevolent government, out of which grow
the other things specified. oan hardly

be separated. The dictionary aaya that is
the general name of If we make a dis-
tinction, it most be as in the translation ;
ia the redemption-fine for certain crimes.’ So
together repreaent all taxes. Great
differences of opinion obtain as to the signifi-
cance of the individual terms Some make

the case of children supporting their parents,
and inferiors their saperiors. See in imaleets,
II. viL s- the and tone, here>i^||.

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their parents. Their parents suffer from cold and hunger. Brothers,
wives, and children are separated and scattered abroad.

5. ‘ Those rulers, as it were, drive their people into pit-falls, or
drown them. Your Majesty will go to punish them. In such
a case, who will oppose your Majesty 1

6. ‘ In accordance with this is the saying, — “ The benevolent has
no enemy.” I beg your Majesty not to doubt what I say'

Chap. VI. i. Mencius went to see the king Hsiang of Liang.

2. On coming out frora the interview, he said to some persons,
' When I looked at him from a distance, he did not appear like
a sovereign ; when I drew near to him, I saw nothing venerable about
him. Abruptly he asked me, “How can the kingdom he settled?”
I replied, “ It will be settled by being united under one sway!'

3. ‘ “ Who can so unite it ? ”

4. ‘ I replied, “ He who has no pleasure in killing men can so
unite it”

5. ‘ “ Who can give it to him V'

6. ‘ I replied, “ All the people of the nation will unanimously

not ‘ therefore ; ’ it may indicate a de-
dwdion from what precedes, or be simply an
illustration of it Do not doubt’ It

is strange that Julion, in his generally accurate
version, should translate this by ‘ ne cuncteris.'
Hesitancy would, indeed, be an effect of doubt-
ing Mencius’s words, not the proverb just
quoted, but specially the affirmation in par. a.
But the words may not be so rendered.

6. Disafpoihtsieiit of Mercicb with the KDie
Hsiaxg. Br WHOM the tom; katiok may be

uKiTED UKDEB OHE SWAY. I. On the death of
king Hdi, he was succeeded by his son Bo

honorary epithet,
Hsiang, = * The land-enlarger and virtaons.’
The interview here recorded seems to have taken
place immediately after Ho’s accession, and
Mencius, it is said, was so disappointed by it
that he soon left the country, a. the ^th

tone. Tho probably refers to some friends
of the philosopher, and is not to be taken gener-

PT. I. CH.V1I,]

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137

»T,ai A ^ « A "K

AWiXT^X-ZifMX

m m ^ m m.m

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give it to him. Does your Majesty understand the way of the
growing grain ? During the seventh and eighth months, when
drought prevails, the plants become dry. Then the clouds collect
densely iu the heavens, they send down torrents of rain, and the
grain erects itself, as if by a shoot. When it does so, who can keetp it
back? Now among the shepherds of men throughout the nation,
there is not one who does not find pleasure in killing men. If there
were one who did not find pleasure in killing men, all the people in
the nation would look towards him with outstretched necks. Sudi
being indeed the case, the people would flock to him, as water flows
downwards with a rush, which no one can repress.” '

Chap. VII. i. The king Hsuan of Ch'l asked, saying, ‘May

aUy. read tt'ti. 4 £«i compare

AaalectSyXL xmt. 4. On
compare Analects, XIX. ix. Chto Ch'i makes
SP — — io^'ItwUlbeaettledbyhimwho
makes benevolent government his one object.’
But this is enrvlygtnng beyond the text. 5. The

is here explained, by Chd Hal and others,
as equivalent to founding, no doubt, on the

1 ^ intbeend. ButinBLV. Ftl. v,
we have a plain instance of need in con-
Bcsion with the bestowment of the throne, as
in the translation whioh T have ventured to give,
which seema tome, moreover, to aocord equally
well, if not better, with the mat of the chapter.

6 . The Ttb aad 8th mouths of Cbln were the
gth and 6th of the HaiA dynasty, with whid the
monttu of the present dynsstyagree.

tiic 1st tone, is need as in the Analeefa,
XI.ix.3. The at the end is to be referred '

to the whole, from ^ •»

illustratioD of the people’s turning with resist-
less energy to a benevolent ruler.

7. Bovme aan mononxn nts moru m m

f s aia nn OP XOTAL OOTtMMMMXT, AXD 1HB
sons raiB to thx aovAi. nieam. This long
and interesting chiu^r has been arranged in
five pai^ In the first part, pars. i-s> Men-
tina nnfidds the prineiide royal govemmsiit,
and tells the kug «t Cht titat he poaaesass

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I be informed by you of tbe transactions of Hwan of Oh'i, and W ftn
of Tsinr

2 Mencius replied, ‘ There were none of the disciples of Ohune-ni
who spoke about the affidrs of Hwan and Win, and therefore they
have not been transmitted to these after-a^s ; — ^your servant has
not heard them. If you will have me spe^, let it be about royal
government.’

3. The king said, ‘ What virtue must there be in order to attain
to royal swayl’ Mencius answered, ‘The love and protection
of the people ; with this there is no power which can prevent a
ruler from attaining to it.'

4. The king asked again, ‘Is such an one as I competent to

it. In the second part, pars. 6-8, he leads the
king on to understand his own mind, and
apprehend how he might exercise a royal gov-
ernment. In the third, pars. 9 - 13 , he unfolds
how tbe king may and ought to carry out the
kindly heart which he possessed. Xnthefonrth
part, pars. 13-17, he shows the absurdity of tbe
kin^s expecting to gain his end by the eonrse
he was pursuing, and how rapid would be the
response to an opposite one. ^ the last part, he
shows the government that loves and protects
the people in full development, and crowned
with royal sway. i. The king Hs&an (‘nre
Oistingoished,’

second of his family, who governed in Chi, by
surname Tien named Pi-cbiang

|§), began his reign B.C. 333. Bysome

the date of this event is {daced nine yean
eariier. liw time of Xenoing's visit to him is
also matter of dispute ; — see ‘Life of Mencius,'
in the Prolcfomena. The ruler of Ch'i was pro-
perly only a doke in poethumona titled or

amarqai 8 (wluleaUve, 0 ^); thetitleofknvwaa
a usurpation. Hwan and Wkn, — see Ansleet%
XIV. xvi. Th^ were the g r eat es t of the five
leaden of the princes^ who played so eomqden-
ons s part in the middle time of the Chkn
dynasty, but to whom Conftunaa and Mencius
so positivniy refiised their approval, a. is

a verb, ‘ to speak of,’ in which sense it had for-
merly a tone diflbrent from its usage as a noun.

is taken by Chik
BU as which it is as well to acquiesce

in. See dUoCb'i’s commentary for the all bat
impoesibility of making anysense of the passa^
in any other way. ^0 the 4th tone, and so
generally throoghout the chapter. As the royal
title,_ it is in the and tone, the simple name of
diglilty ; as implyuig the attainment or exercise
of that dignl^, it is the 4th tone. By trans-
lating it by 'royal government' ‘royal sway,’
W6 i WM tt w ii6Ar6ir to

than if we were to use any other term. 3. Here
the nominatiTes of < king’ and ‘ Meneins* are
dropped before j— as bequently afterwards.

i®*t serves the purpoee of our points
of quotation. ‘to preserve,’ ‘to protect.’
I translate it, according to Chd Hsl’s aeeount,
is to bo made at

"t* joined to the remmiader of the aen-

^®**®*‘ 4 - The hall, or here mentioned,
was probably tha t where tbe hiwg was string
andienc^ and attending to theafltdrsof gorem*

■r*- I — U»e is the verb, »

a verb, in 3rd tone.

PT. I. CH.VIl.]

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139

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^ B?fsr §i ^ B»±,

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M M: B, M Ifii Z s,

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love and protect the people V Mencius said, ‘ Yes.’ ‘ How do you
know that I am competent for that?’ ‘I heard the following
incident from HA Ho : — “ The king,” said he, “ was sitting aloft in
the hall, when a man appeared, leading an ox past the lower part
of it. The king saw him, and asked. Where is the ox going 1 The
man replied. We are going to consecrate a bell with its blood. The
ki^ said. Let it go. I cannot bear its frightened appearance, as
if it were an innocent person going to the place of death. The man
aMwer^ Shall we then omit the consecration of the bell ? The
king said. How can that be omitted 1 Change it for a sheep.” I do
not know whether this incident really occurred.’

5. The king replied, ‘ It did,’ and then Mencius said, ‘ The heart
seen in this is sufficient to cany you to the royal sway. The
people all supposed that your Majesty grudged the animal, but
your servant ^ows surely, that it was your Majesty’s not being able
to bear the sight, which made you do as you did'

, and at the same time with an indirect
interrogative force. Chh Hsi explains ^
from the meaning of J|^ as ‘a crack,’ ‘a

saying After the casting of a bell,

6y killed an animal, took its blood, and
beared ovwr the opoTico#.’ Bat the first mean-
ing of la — <a sacrifice by blood,' and

anciently ‘almost aU things,’ connected with
their rel^ous worship, were among the Chinese
purified with blood ;-Uheir temples, and the
vessels in them. See the Lt Chi, Bk. XXII. The
reference here is to the religions rite. The only
thing is that, in using an os to consecrate his
bell, the prinoe Cn^ was nsorping a royal
privilege. 5. may be taken as the finite
verb, * ‘you loved, he. grudged the animal,’ or

140

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6. TAe A.in^' said, ‘ You are right. And yet there really wm an
appearance of what the people condemned. But though Ch'l be
a small and narrow State, how should I grudge one ox 1 Indeed
it was because I could not bear its frightened appearance, as if it
were an innocent person going to the place of death, that therefore
I changed it for a sheep.’

7. Mencius pursued, ‘ Let not your Majesty deem it strange that
the people should think you were grudmng the animal. When you
changed a large one for a small, how should they know the true reatonl
If you felt pained by its being led without guilt to the place of
death, what was there to choose between an ox and a sheep V The
king laughed and said, ‘ What really was my mind in the matter ?
I did not grudge the expense of it, and changed it for a sheep! —
There was reason in the people’s saying that I grudged it.’

8. ‘ There is no harm in their saying so’ said Mencius. ‘ Your
conduct was an artifice of benevolence. You saw the ox, and had not

as = ‘ to be niggardly,’ — ‘you were parsimoni-
ous.’ 6. It is better to make a pause after
and give the meaning as in the translation.
Chko Ch'i runs it on to the next clause.

is elliptical, and the particle
denotes this, requiring the supplement

which I have given, gp acknowledges the
truth of Mencius’s explanation. 7.

^k, expresses the king’s quan-

dary. He is now quite perplexed by the way
in which Mencius has put the case. &

— compare Analects,yi. xxviii. 3,

THE WORKS OF MEKCHJS.

141

PT. I. CH.VII.]

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seen the sheep. So is the superior man affected towards animals,
that, having seen them alive, he cannot bear to see them die ; having
heard their dying cries, he cannot bear to eat their flesh. Therefore
he keeps away from his slaughter-house and cook-room.'

9. 'The king was pleased, and said, ‘It is said in the Book of
Poetry, “The minds of others, I am able by reflection to measiu’e ;”
— this is verified, my Master; in your discovery of my motive.
I indeed did the thing, but when I turned my thoughts inward,
and examined into it, I could not discover my own mind. When
you, Master, spoke those words, the movements of compassion began
to work in my mind. How is it that this heart has in it what is
equal to the royal sway ? ’

10. Menciits replied, ‘ Suppose a man were to make this state-
ment to your Majesty : — “ Mj strength is sufficient to lift three
thou^nd catties, but it is not sufficient to lift one feather; — my
eyesight is sharp enough to examine the point of an autumn hair.

We mxiat take the two words together

as indicating the kitchen,' where the victims
wore both kiUed and cooked. 9 .

For theode, see the Book rfPoetry, IXv. OdelV
at 4, where the hsa a special reference.

A ^ ^ ^"J^i—l'torally, ‘(This was) a

st>eaking about yon, my Haster.' 10 . read
|/«, the 4 th tone, often meaning to r^rt the
exeeotioo of a mission, as in the phrase —
Here it is — ‘ to inform.’
in order to bring out the force the ‘only,
it is necessary to make two sentences of this in

142

THE WOKKS OF MENCIUS.

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but I do not see a waggon-load of faggots ; ” — would your Majesty
allow what he said V ‘ No,’ tea^ the answer, on which Mencius
•proceeded, ‘ Now here Is kindness sufficient to reach to animals,
and no benefits are extended from it to the people. — How is this ?
Is an exception to be made here 1 The truth is, the feather is not
lifted, because strength is not used ; the w^gon-load of firewood is
not seen, because the eyesight is not used ; and the people are not
loved and protected, because kindness is not employed. Therefore
yovu: Majesty’s not exercising the royal sway, is because you do not
do it, not because you are not able to do it.’

1 1 . The king asked, ‘ How may the difference between the not
doing a thing, and the not being able to do it, be represented 1 ’
Mencius replied, ‘ In such a thing as taking the T'4i mountain under
your arm, and leaping over the north sea with it, if you say to
people — “ I am not able to do it,” that is a real case of not being
able. In such a matter as breaking off a branch from a tree at the
order of a superior, if you say to people — “ I am not able to do it,”
that is a case of not doing it, it is not a case of not being able to do

English.

‘ not willing to do it,* but it is better to
add nothing to the simple text. We have here,
indeed, the fiunoas distinotion cf ‘moral ' and
‘ physical ’ ability. 1 1. — ‘ the form,' ‘ or

Ogure ; ’ — literally ‘ How may the figure . . . .

be differenced?

in 4th tone, <•

in. ChEo Ch*l makes the opening here

**® requirea your own old
(Engdiah idiom aeemsto requite the and penon),
and treat the old of otlma in the aame way,' hot

there seems to be a kind of osu 6 imNs pngmtm^
oonyeying all that aj^tean in the trandatioii.

PT. I. CH.VII.]

THE WORKS OF MENCIUS.

143

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it. Therefore your Majesty’s not exercising the royal sway, is not
such a case as that of taking the T'M mountain under your arm,
and leaping over the north sea with it. Your Majesty s not
exercising the royal sway is a case like that of breaking off
a branch from a tree.

12. ‘Treat with the reverence due to age the elders in your
own family, so that the elders in the famihes of others shall be
similarly treated ; treat with the kindness due to you^ the young
in your own ffimily, so that the young in the families of others
shall be similarly treated ; — do this, and the kingdom may be made
to go round in your palm. It is said in the Book of Poetry, ** His
example affected his wife. It reached to his brothers, and his
family of the State was governed by it.” — The language shows how
king WUn simply took his kindly heart, and exercised it towards
those parties. Therefore the carrying out his kindness of heart
hy a jprinee will suffice for the love and protection of all within
the four seas, and if he do not carry it out, he will not be able to
protect his wife and children. The way in which the ancients came

is made by most com*

mentators to mean — *yoa may pervade the
kingdom isith your Idndness so easily/ But
I must beUeve that it is the and uot the
"•saa^ which is thus rcpresuntcd. For the ode,
see ^e Shih-ehin^ HI. i. Ode VX st a. Hie
origiiiai eelebmtee the virtue of king W&n, and
we must translate in the third pmeon, and not

the first *»»* moaning is

sputed. Here Chu Hsl explains it
le philosopher now introduces a now elem ent
ito his discourse. It is no longer the

• the heart that esnnot bear,’ i e. the
imane heart, which is noceseary to raise to

144

THE WOKK8 OF HEHCIUS.

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greatly to surpass other men, was no other but this ; — simply that
they knew well how to carry out, so as to aflPect others, what they
themselves did. Now your kindness is sufficient to reach to animals,
and no benefits are extended firom it to reach the people.— How is
this 1 Is an exception to be made here 1

13' *®y weighing, we know what things are light, and what
heavy. By measuring, we know what things are long, and what
^ort. 1 he relations of all things may be thus determined, and it
is of the greatest importance to estimate ihe Tnotions of the mind.
I beg your Majesty to measure it.

14. ‘ You collect your equipments of war, endanger your soldiers
and officers, and excite the resentment of the other princes do
these things (»use you pleasure in your mind ?’

15. The king replied, ‘No. How should I derive pleasure finom
these things 1 My object in them is to seek for what I greatly desire.’

16. Menmus said, ‘May I hear from you what it is that you
greatly desire 1 The king laughed and did not speak. Metioius

the royal sway, bat it is ^ lit ^
earming amt of this heart’ All may have the
heart, but aU may not be gifted, so to carry it
<mt that it shall affect aU others. Wo cannot
wonder that the prineeswhom Kenoios leetnied
should haTe thought his talk trana-

tendaiM. 13. The first ||f w 4th tone, M, ‘a
msoanre,’ the instroinent for meumriag But
both it and ate equiralentto aetiTeyerbsi
means, that the mind, as affected

from without, and going forth to aflbei^ may be
light or heavy, long or short, he. maybe ri^t
or wroi^, and that in difinent de grooe | — and
that it is more important to the chai^

acter of its action, than to weigh measure
other thing*. r4. Here Mucins helps the king
to measure his mind. — about tlm same

woar<eomenow,’or<weUtiiai.' Vnrtheron,
its equally aeeeptM meaning of *o»’ suits the

ommezhm better, rfi. Thefi^aieallinterroga*
tire, in the and tone, and the are all in the

PT. I. CH.Vn.]

THE WOREE OF MENCmS.

145

IM;

Wi 0. ns g

resumed, ‘ Jirc you led to desire it, because you have not enough of
rich and sweet food for your mouth ? Or because you have not
enough of light and warm clothiny for your body ? Or because you
have not enough of beautifully coloured objects to delight your eyes'?
Or because you have not voices and tones enough to please your
cam ? Or because you have not enough of attendants and favourites
to stand before you and receive yoiur orders? Your Majesty’s various
oflScers are sufficient to supply you with those things. How can
your Majesty be led to entertain such a desire on account of them?'
‘ No/ said the king; ‘ my desire is not on account of them.' Mencius
added, ‘Then, what your Majesty greatly desires may be known.
You wish to enlarm your territories, to have Ch'in and Ch'A wait
at your court, to rule the Middle Kin^om, and to attract to you the
barbarous tribes that surround it. But doing what you do to seek
for what you desire is like climbing a tree to seek for fish.'

1 7. The king said, ‘ Is it so bad as that V ‘ It is even worse,' was
the reply. * If you climb a tree to seek for fish, although you do

4th tone. read p'ien, the and tone, joined climb a tree,' but it simply is — ‘ftom a tree.’

with the next ehaiaeter. 17. The^^,anintpodnotoiypeii.,=‘jreeiand.'

gives a poeitiTeneae to the aaseitton. J^, ^ is ^wlmn iriUi Mferaaee

aa, and-jffi. the use of to the king’s object of ambition the

phrase here, has eome to be need for *to coarse you are punaiiigyoaeanttotsaeeeed,&r,
VOL. 11. L

146

THE WORKS OP MENCIUS,

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not get the fish, you will not suffer any subsequent calamity. But
doing what you do to seek for what you desire, doing it mor&-
over with all your heart, you will assuredly afterwards meet with
calamities.’ The king asked, ‘ May I hear from you the ]^oof of
that r Meneiue said, ‘ If the people of Ts^u should fight with the
people of Chh, which of them does your MajesW think would
conquer 1’ ‘ The people of Ch'h would conquer.’ ‘ Yes ; — ^and so it
is certain that a sra^ country cannot contend with a great, that
few cannot contend with many, that the weak cannot contend with
the strong. The territory within the J'our seas embraces nine
divisions, each of a thousand li square. All Ch‘i together is but one
of them. If with one part you try to subdue the other eight, what
is the difference between that and Ts4u’s contending with Ch'il ?
For, with mch a desire, you must turn back to the proper course
for Us attainment.

1 8 . ‘ Now, if your M^esty will institilte a government whose
action shall be benevolent, this will cause all the officers in the king-
dom to wish to stand in your Majesty’s court, and all the fermera

if yon wi«h to do > 0 , you ^ also turn back 1 not ‘ wilds • {B to come forUi in,' i. o

to the root of aaeeeaa.' i8. fields,' here ; | to pass from their own States into yours. ^

PT. I, CH.VII.]

THE WOBKS OF MENCIUS.

147

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to wish to plough in your Majesty’s fields, and all the^ merchan^
both travelling and stationary, to wish to store their goods ^ in
your Majesty’s market-places, and all travelling strangers to wish
to make them tours on your Majesty’s roads, and all throughout the
kingdom who feel aggrieved by their rulers to wish to come and
complain to your Majesty. And when they are so bent, who will
be able to keep them Iku^V

19. The king said, ‘ I am stupid, and not able to advance to
this. I wish you, my Master, to assist my intentions. Teach me
clearly ; although I am deficient in intelligence and vigour, I will
essay and try to cany your instructions into effect.’

20. Mencius replied, ‘They are only men of education, who,
without a certain hvelihood, are able to maintain a fixed heart. As
to the people, if they have not a certain livelihood, it follows that
they will not have a fixed heart. And if they have not a fixed
heart, there is nothing which they will not do, in the way of selt
abandonment, of moral deflection, of depravity, and of wild license.
When they thus have been involved in crime, to follow them up and

t — 'feeling aggrieved.

bat most restrain

theip feelings.’ aa read aa, and='|^.
H' — L. to *atatp, ffj ^

SB I — p“'* ’*•

generally means 'the whole life.* Perhaps we
should transtote, If aome years bo good, they
will all their lives have ^enty,’ Le. they wiU
in those years lay by a sofficient provirioa for
badyeara. This supposes that the peo^e have
felt the power of the inatmetion and momi

L 2

148

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puttish them ; — this is to entrap the people. How can sneh a thing as
entrapping the people he done under the rule of a l^nevolent man 1

21. ‘Therefore an intelligent ruler will regulate the livelihood
of the people, so as to make sure that, for those above them, they
shall have sufficient wherewith to serve their parents, and, for those
below them, sufficient wherewith to support their wives and children ;
that in good years they shall always be abundantly satisfied, and
that in fed years they shall escape the danger of perishing. After
this he may urge them, and they will proceed to what is good, for
in this case the people will follow after it with ease.

22. ‘Now, the livelihood of the people is so regulated, that,
above, they have not sufficient wherewith to serve their parents,
and, below, they have not sufficient wherewith to support their
wives and children. Nottoithstondiny good years, their lives are
continually embittered, and, in bad years, they do not escape
perishing. In such circumstances they only try to save themselvM
from death, and are afraid they will not 'succeed. What leisure
have they to cultivate propriety and lighteousness?

it I am not sure
in the rendering

. The prinoe is
bH as to urge to^
ll-off people have

tnunmg that is a part of royal government, obseqaeiitur,' and rightly. 1
which, however, is Mt forth m consequent on that the error is not rath®
the regulation of the hvelihood. SimilarlY jmm «

. _ ■ - * ... 4.KW..S 5—. A.U..X ^

the regulation of the livelihood. Sfanilarly

below. ;^^,_;^istheverb,=:^. B W <

-V T .. supposed to exemplify, as

fC iS; ‘ClEl ^--•’“lion censures Noel the good course, and the v

here for rendering by ‘ipri (tuvneipi) 1 no dilBcalty in following 1

PT. I. CH. VII.]

THE WORKS OF MENCroS.

149

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23. ‘If your Majesty wishes to eflfect this reflation of the
livelihood of the veovle, why not turn to that which is the essential
step to it 1

24. ‘ Let mulberry-trees be planted about the homesteads with
their five mdu, and persons of fifty years may be clothed with silk.
In keeping fowls, pigs, dogs, and swine, let not their times of
breeding be neglected, and persons of seventy years may eat fl^h.
Let there not be taken away the time that is proper for the cultiva-
tion of the farm with its hundred mdu, and the family of eight
mouths that is supported by it shall not suffer from hunger, l^t
careful attention be paid to education in schools, — the inculcation
in it especially of the filial and fraternal duties, and grey-haired men
will not be seen upon the roads, carrying burdens on their backs or
on their heads. 1 ft never has been that the ruler of a State where
such results were seen, — the old wearing silk and eating flesh, and
the black-haired people suffering neither from hunger nor cold, —
did not attain to the royal dignity.’

u in par. 17, bat with referenee to the there, we have A P ^ ^.eig^it mouths
immediate sabjeot. 24. See ch. iii, the only being the number whicdi xoo mdu of medium
difference being tbat| for land were computed to feed.

150

THE WQBKS OF MENCIUS.

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Chapter I. i. Chwang Pdo, seeing Mencius, said to him,

* I had an interview with the king. His Majesty told me that he
loved music, and I was not prepared with anything to reply to him.
What do you pronounce alwut that love of music?’ Mencius
replied, ‘ If the king’s love of music were very great, the kingdom
of Ch'l would be near to a stcUe of good government ! ’

2. Another day, Mencius, having an interview with the king, said,

• Your Majesty, I have heard, told the oflBcer Chwang, that you love
music; — was it sol’ The king changed colour, and said, ‘I am
unable to love the music of the ancient sovereigns ; I only love the
music that suits the manners of the present age.’

I. How THE ix>TE or Hcsio MAT BE MADE ‘near to;' sometimes we find alone, as in
MiBSsaviENT TO POO D ooTE BWMEin', ATO TO A Analects XL xviii. i. The subjMt, neamoss
FEIECES OWE ADTABCEMEST. The Chapter 18 a . ... .J .

good specimen of Mencius’s manner, Ihow he “ indicated, is often left tote

•lips irom ths point in h&nd to istrodooe his S^thered from the eontcxty fts here. Tlie -r
own notions, and would win princes over to -ju -t#* . , a.a_j vx t. w-.

benevolent government by their very vices. ^ jtf Ir ® platitude. It should be
He was no stem moralist, and the Chinese the text of the chapter, but Mencius proceeds

teve done weU in refu»^ to rank hte ^th to substitute to for ^ VO* to his own
Conniciua. z. Chwang Pao appears to have ^

been a minister at the court of Cb'L The ^ manner, a. aa in last PL eh. iii a ;
preceding is unnecessary, obaerre how the final adds to the force

Xf we tran^te it, we must reader — ‘ He then of ‘only.’ ‘Ancient soTereigns’ (i.e.Tfto,Shitn,
saiA' But the parapbrasts all neglect it. Vii, Tang, Win, and WA) is a tetter transla*
Jfff *** tone) is a phrase signifying tion of than ‘former kings.’ 3.

PT. II. CH. I.]

THE WOBKS OF MENCIUS.

151

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3. Mencius said, ‘If your Majesty's love of music were veiy
great, Ch'l would be near to a gtaie of good government ! The music
of the present day is just like the music of antiquity, as regards
effecting that*

4. The Icing said, ‘May I hear from you the proof of that?
Mencius asked, ‘ Which is the more pleasant, — to enjoy music hy
yourself alone, or to enjoy it with others?’ ‘To enjoy it witu
others,' was the reply. ‘And which is the more pleasant, — to
enjoy music with a tew, or to enjoy it with many ?’ ‘ To enjoy it
with many.’

5. Mencius ^oceeded, ‘ Your servant h^s to explain what I have
said about music to your Majesty.

6. ‘Now, your Majesty is having music here. — ^The pewle hear
the noise of your heiJs and drums, and the notes of your fifes and
pipes, and they all, with aching heads, knit their brows, and say to
one another, “That's how our king likes his music ! But why does
he reduce us to this extremity ef distress f — ^Fathers and soiw cannot
see one another. Elder brothers and younger brothers, wives and

4- ^ ^ jit, ms in the preceding

chmpter. — the second is lo,

‘joy,’ 'delict.* So, in the next clm nse, and
•****' S j^*(the 4th tene) ‘forthe
•ake of yonr Majesty.’ 6. ^ ^ is a

rerb= if- Ihe ancient dietienaij, the

makes a diUsrenoe between this, and the
■me word for ‘dmm,’8a7ing this is Ibnhedfrom
namedp'a, while the other is focmedfrom

The diffstence offtnm is not regarded

152

THE WORKS OF MENCIUS.

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children, are separated and scattered abroad.” Now, your Majesty is
hunting here. — ^The people hear the noise of your carriages and
horses, and see the b^uty of your plumes and streamers, and they
all, with aching heads, knit their brows, and say to one another,
“ That’s how our king likes his hunting I But why does he reduce
us to this extremity of distress ? — Fathers and sons cannot see one
another. Elder brothers and younger brothers, wives and children,
are separated and scattered abroad.” Their feeling thus is from no
other reason but that you do not allov? the people to have pleasure
as well as yourself.

7. ‘Now, your Majesty is having music here. The people hear
the noise of your beUs and drums, and the notes of your fifes and
pipes, and they all, delighted, and with joyful looks, say to (me
another, “ That sounds as if our kii^ were free from all sickness !
If he were not, how could he enjoy this music ? ” Now, your Majesty
is hunting here. — The people hear the noise of your carriages and

now. , *here,’ used as we use hen

in English, putting s case with little local
referenee. d^-|^or^,.alL'
exprenea anguish, not anger. is here the

introdnetory partiele, and Is better rendered
hy tut than iwto. It will he seen Uiat the pre*

is incomplete.

I The paraphrasis add, to complete it, mm
7- ^ is used synonymously with
‘to hunt.’ and are to each other much
as our sound or noise and tone or note, "jfe

PT. It. CH. II.] THE WOEKS OF MENCIUS.

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horses, and see the beauty of your plumes and streamers, and they
all, delighted, and with jo^ul looks, say to one another, “ That looks
as if our king were free from all sickness I If be were not, bow could
he enjoy this hunting 1 ” Their feeling thus is from no other reason
but that you cause them to have their pleasure as you have yours.

8. ‘ If your Majesty now will make pleasure a thing common to
the people and yourself, the royal sway awaits you.'

Chap. II. i. The king Hsiian of Ch'i asked, ‘Was it so, that
the park of king WSn contained seventy square U ? ' Mencius
replied, ‘ It is so in the records.’

_ 2 . ‘ Was it so large as that?’ exclaimed the hing. ‘ The people,’
said Mencius, ‘ still looked on it as small.’ The king added, ‘ My

IS applied appropriately to the fifes and pipes,
ai^ also to the carriages and horses, haying
leference to the music of the beUa with which
those were adorned. Of ^ ^ Ch® H.vl

simply says that they were ‘belong-

ing to the banners.* The m were feathers
adorning the top of the flag-staff; the a
number of ox-tails suspended on a rope, one
after another, ftom the top. B ,

compare Pt I. ii. 3 . ^ W ^

2. How A ntTiiSB jrosT sorr untrLOB his myx

POB PABES ASK HUBTIBa TO TH* DiaCOXPOBr OP

*Hx feople. I. - 0^1 the 4 th tone, ‘a record,’
an historical narration handing down eyents
to futurity

M must be understood — ‘containing seventy
square fi,’ not * seyenty Ii square.’ In the Q
the meaning of here (not similarly,
however, in Pt. I. y. a; yii. 17 ) is given by
jflj ^j , ‘in circumference.’ 'The glossanst
on Chao Ch'l explains it by which, I

think, confirms the meaning I have given. The
book or books giving account of this park of
king Wan are now lost a. 3^

are distinguisbed thus : — ‘gatherers of grass to
feed animals, and gatherers of grass for fneL’

Observe how these nouns, and ^ 56.

that follow, get a verbal tone from the
the fodderers, the pheasanters, &o. 3 .

154

THE WORKS OF MENCIUS.

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« S*a.A.iSRM.S
* A.^S'sseaiga*.
a. 7;ia*M®2,*«

park contains only forty square Zi, and the people still look on it as
large. How is this V ‘ The park of king WSn,' was the reply,
‘ contained seventy square U, but the grass-cutters and fuel-gatherers
had the privilege oi entrance into it ; so also had the catchers of
pheasants and hares. He shared it with the people, and was it not
with reason that they looked on it as small ?

3. ‘ When I first arrived at the borders of your kingdom,
I inquired about the great prohibitory regulations, before I would
venture to enter it ; and I heard, that inside the barrier-gates there
was a park of forty square U, and that he who killed a deer in it,
was held guilty of the same crime as if he had killed a man. — ^Thus
those forty square li are a pitfall in the middle of the kingdom. Is it
not with reason that the people look upon them as large 1’

Chap. III. i. The king Hsiian of ChT asked, saying, ‘Is
there any way to regulate one’s maintenance of intercourse with

used here in the sense simply of ‘borders,’ and
on the borders of the various States there were
pAsses or ‘gatoSj for the toxAtion of merciiAii*
dize, the examination of strangers, *c. J||

J^.seePtLii I. TheaeforeatlawsofCh'iwere
hardly worse than those enacted by the first
Konnan sovereigns of England, when whoever
killed a deer, a boar, or even a hare, was pun-

ished with the loss of his eyes, and with death
if the statutes were repeatedly violated.

3. How nuKin>i,T nrrEBcoussx with bkibh-
BOUBISO KISeDOMS HAT BE KAnTTalBED, ABD TH*
lOVB OP VaXOUB MADE BUBSBBVIXET TO THE OOOD
OP THE PEOPLE, ABD THE eLOET OP THE PBIBCE.

I. The two first differ in meaning consider^
ably &om the two last, and they are explained

PT. II. CH. III.]

THE WORKS OF MENCIHS.

155

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neighbouring kingdoms?’ Mencius replied, ‘There is. But it
requires a perfectly virtuous prince to be able, with a great
country, to serve a small one, — as, for instance, T'ang served Ko,
and king Win served the KwSn barbarians. And it requires a wise
prince to be able, with a small country, to serve a large one, — as the
king T‘ 4 i served the Hsttn-yil, and K&u-ch’ien served WA ^

2. ‘He who with a great StcUe serves a small one, delights in
Heaven. He who vrith a small State serves a lar^ one, st^ds in
awe of Heaven. He who delights in Heaven, will affect with his
love and protection the whole kingdom. He who stands in awe of
Heaven, will affect with his love and protection his own kingdom.

3. ‘ It is said in the Book of Poetry, “ I fear the Majesty of
Heaven, and will thus preserye its favouring decree.” ’

’’y 'i% te.

‘cherishing,’ and ‘obejring,’ respectively, but
the translation need not be varied. For the
•lairs of T'ang with Ko, sea HI. Pt. II. v. Of
those of king Wan with the Kwiln tribes we
have nowhere an account which satisfies Hen-
cius’s reference to them. Both Ch&o Oh*! and
Chfi HsI make reference to the Shih-ching,
III. i. Ode HI. st. 8 ; but what is there said
^uld seem to be of things antecedent to king
Win. Of kingT'&iandtheH8fin.ya,see below,
chap. XV. A very readable, though romanced
account of KAQ.oh'ien’s service of Wft is in the
Ideh Kwo Chih g Bk. Ixxx. m

And * therefore/ introducing illuatra-
tions of w]^t hftff been said, are == our * as.’ a.

says Chfi HsI, ^ ‘Heaven

18 jnst principle, and nothing more.’ It is a
Rood instance of the way in which he and
others often try to expunge the idea of a govern-
ing Power and a personal God from their
classics. Heaven is here evidently the super-

intending, loving Power of the universe. Chko
ChT says on the whole paragraph : — ‘The sage
delights to pursue the way of Heaven, just as
Heaven overspreads everything ; — as was evi-
denced in Tang and Wan’s protecting the whole
kingdom. The wise measure the time and
revere Heaven, and so preserve their States -
as was evidenced in king Tki and Kkn-ch'ien.’

, This view gives to X a positive, substantial

meaning, though the personality of the Power
is not si^ciently prominent. The eonunenta-
tor ^ says ‘ The- Heaven here is

indeed the Supreme Heaven, but after all it is
equivalent to principle and nothing more!’
as in Pt I. Tii 3. 3. See the Shih-ching,

IV. i. Bk, I. Ode VII. st 3. ‘ to prowrve,'

* to keep.' is here taken » M ; not so in
the ode. The final ^ refers to the decree wr
favour of Heaven, fi. Observe the verbal mean-
ing of 6. See the Shih-ching, IIL L Ode

156

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4. The king said, ‘A great saying! But I have aa infirmity; —
I love valour.’

5. ‘I beg your Majesty/ was the reply, ‘not -to love small
valour. If a man brandishes his sword, looks fiercely, and says,
“ How dare he withstand me ? ” — this is the valour of a common
man, who can be the opponent only of a single individual. I b^
your Majesty to greaten it.

6. ‘ It is said in the Book of Poetry,

“ The king blazed with anger.

And he marshalled his hosts.

To stop the march to Chu,

To consolidate the prosperity of Ch 4 u,

To meet the expectations of the nation.”

This was the valour of king Wan. King Wan, in one burst of his
anger, gave repose to aU the people of the kingdom.

7. ‘In the W)k of History it is said, “ Heaven having produced
the inferior people, made for them rulers and teachers, with the
pu^se that they should be assisting to Grod, and therefore distin-
guished them throughout the four quarters of the land. Whoever

VII.st5,whereweh»ve:^for^,»ndj5j^ the same probebly that in the ode is ealled
^ “ S***® " P*»«®- ^ • to stop the mareh to

PT. II. CH. IV.]

THE WORKS OF MENCIUS.

157

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are oflfenders, and whoever are innocent, here am I to deal with them.
How dare any under heaven give indulgence to their refractory
wills?” There was one man pursuing a violent and disorcerly
course in the kingdom, and king WA was ashamed of it. This was
the valour of king WA. He also, by one display of his anger, gave
repose to all the people of the kingdom.

8. ‘ Let now your Majesty also, in one burst of anger, give repose
to all the people of the kingdom. The people are only ai'raid that
your Majesty does not love valour.’

Chap. IV. i. The king Hsuan of Ch'l had an interview with
Mencius in the Snow palace, and said to him, ‘Do men of talents
and worth likewise find pleasure in these things ? Mencius replied,
‘ They do ; and if people generally are not able to enjoy themselves,
they condemn their superiors.

2 . ‘For them, when they cannot enjoy themselves, to condemn
their superiors is wrong, but when the superiors of the people do

ChO,’ onlegs we take, with some, al*® to t>o

the name of a place. 7. See the Shu ching, V. i.
Soot. 1 . 7, but the passage as quoted bj Mencius
is rather dillerent from the original text.

^ 0 ^ ‘jost

ingjTheyshaU beaidingtoGod/ The sentiment
is that of Paul, in Bom. xiii. 1-4, ‘ The powers
oidained of God are the ministers of Owl/ In

aUnsion to the tyrant Chieh, who is the —
in Mencius’s subjoined explanation, a

^ is, by some, taken— ‘The people would only

be afraid,’ the preceding clan»e being = ‘ If your
Majesty,’ Ac. I think the present tense is
preforablo.

4. A buler’s pROBPXttmr depends on his

EXERCISING A RESTRAINT UPON HIHSELP, ANn
STMPATHIZINO WITH THE PEOPLE IN THEIB JOYS
and SORROWS. I. ‘The Snow palace’ was a

pleasure-palaoeoftheprincesofCh'l. Mostcom-

mentators say that the king had lodged Mencius
there, and went to see him, but it may not have
been so. Perhaps they only bad their inter-

I viewthere.

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not make enjoyment a thing common to the people and themselves,
they also do wrong.

3. ‘ yi hen a ruler rejoices in the joy of his people, they also
rejoice in his joy ; when he grieves at the sorrow of his people, they
also grieve at his sorrow. A sy mpathy of joy will pervade the king-
dom ; sympathy of sorrow will do the same : — ^in such a state of
things, it cannot be but that the ruler attain to the royal dignity.

4. Formerly, the duke Ching of Ch'l asked the minister Yen,
saying, “I wish to pay a visit of inspection to Chwan-fft, and Chfto-wA,
and then to bend my course southward along the shore, till I come to

What shall I do that my tour may be fit to be compared
with the visits of inspection made by the ancient sovereigns

5. ‘.The minister Yen replied, “An excellent inquiry! When
the Son of Heaven visited the princes, it was called a tour of inspec-

different from the q^ueation, in nearly the same
words, in Pt I. ii, being there ‘worthy

princes,’ and here ‘ scholars,’ men of worth
generally, with a reference to Hencins himself

^ ^ “ to be taken as ‘ the

pe<^le,’ men generaUy, and ^ it U said,

ia= ‘do not get the pleasure ofquiet living and
enjoyment, not referring to the Snow palace.’
^ ^ is nsed as a verb, « ‘to blame,’

‘ to eondenvn.’ So in the next paragraph. 3. I
have given the meaning of the phrases

, which* sum up the
preee^ng part of the paragrajdi, and are not
to be understood as ^ken of the ruler only.

W ^ “y® two sentences ate to

be explained from the four previous sentences.
The phrase “JJ ia only a forcible way of
saying what la said by The is to be
e^Wd„Uweread-;|C0

yX P ‘tbe joy and sorrow Is mt
(i.e. Jiwe) one individual, InUfnm Ot wtsb
hingdanC ^ , the 4th tone. 4. M see
Confueian Analects, V. xvi The ^ke Ching

PT. II. CH. IV.]

THE WORKS OF MENCIUS.

159

tion, that is, he svHveved the States under their care. When the
princes attended at the court of the Son of Heaven, it was called
a report of office, that is, they reported their administration of their
offices. Thus, neither of the proceedings was without a purpose.
And moreover, in the spring they examined the ploughing, and
supplied any deficiency of sem; in the autumn they examined the
reaping and supplied any deficiency of yield. There is the saying
of the Hsi^ dynasty, — If our king do not take his ramble, what Avill
become of our happiness 1 If our king do not make his excursion,
what will become of our help 1 That ramble, and that excursion,
were a pattern to the princes.

6. ‘ “ Now, the state of things is different. — A host marches in
attendance on the ruler, and stores of provisions are consumed. The
hungry are deprived of their food, and there is no rest for those
who are called to toil. Maledictions are uttered by one to another

occupied the throne for 58 years, from b.c.

Chwan*fift and ChAo-wd were two
which mnst have been in the north of
Wi, and looking on the waters now called the
^If of Pei-ohih-U. lisng-yfi was the name
"oUi of a mou n ta in and an adjaeent city,
referred to the jnesent department of Chd-
in Ch’ingHjhku. jg,‘toda’

5" see the ShU^chin^ II. i. 8, 9.

IS used as=-^. It does not seem necessary
i® repeat the and 1^ in the trans-

ition. This tour of inspeetion appears to have
wn made, under the Ch&u dynasty, onoe in
iwelve years, while the princes had to present
iiiemseWes at court , read ch'do) once in

six years. From ‘in the spring,’ the

practices appropriate to the various princes, as
well as the sovereign, are described, though,
os appears firom the last clause, with special
reference to the latter. or By

— • the spring and autumn visita*

tions are intended, each csUled — >. &
properly a body of 3,500 men, but here generally
=a host, a multitude.

referred to the people, and
the next two clauses to the princes. Yet the
after would rather indicate a different
subject for the clause before.

160

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with eyes askance, and the people proceed to the commission of
wickedness. Thus the royal ordinances are violated, and the people
are oppressed, and the supplies of food and drink flow away hke
water. The rulers yield themselves to the current, or they ui^
their way against it ; they are wild ; they are utterly lost : — ^these
things pnxjeed to the grief of the inferior princes.

7. ‘ “ Descending along with the current, and forgetting to return,
is what I call yielding to it. Pressing up against it, and fometting
to retuim, is what I urging their way against it. Pursumg the
chase with(jut satiety is what I call being wild. Delighting in wine
without satiety is what I call being lost.

8. ‘“The ancient sovereigns had no pleasures to which they gave
themselves as on the flowing stream ; no doings which might be so
characterized as wild and lost.

9. It is for you, my prince, to pursue your course.” '

10. ‘The duke Ching was pleased. He issued a proclamation
throughout his State, and went out and occupied a shed in the
borders. From that time he began to open his granaries to supply
the wants of the people, and calling the Grand music-master, he said
to him — “ Make for me music to suit a prince and his minister pleased

bjr Chu Hai Hud othen, is ezplainod
as in the trwsistion, tiioagh this view seems
ntherfcneed. Ch4o Chi mazes them refer te the
princes proper ; but how can it be said thst these

things in srhieh they deUg^ted were s ‘grief’
to than? la eee Analects^ VUX.

XT, ^^||[(>'ead M, the 3rd tone) and ere the

PT. 11. CH.V.]

THE WORKS OF MENCIUS.

161

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with each other.” And it was then that the Chl-sh4o and Chio-shio
were made, in the words to which it was said, “ Is it a i^ult to
restrain one’s prince 1” He who restrains his prince loves his prince.'

Char. V. i. The king Hsilan of Ch'l said, ‘People all tell me
to pull down and remove the Hall of Distinction. Shall I puU it
down, or stop the movement for that object V

2 . Mencius replied, * The Hall of Distinction is a Hall appropriate
to the sovereigns. If your Majesty wishes to practise the true
royal ^vemment, then do not pull it down.’

3 . The king said, ‘May I hear from you what the true royal
government is ? ' ‘ Formerly,’ was the reply, * king Win’s govem-

names of two of the five notes in the Chinese
scale, the fonrth and third, is used for

the name given to the mnaio of Shun.

Ihis was said to be preserved in Ch’l, and the
same name was given to aU Ch’l mnaio. The
CU-shfto and Chio-shho were, I suppose, two
hines or pieces of mnsie, starting with the notes
snd respeetiyely.

5. Tbub botai. aovmuniBiiT wxu. asbubbdlt

>aibb to xrb snpBux Dienrr, aim Kmarat
or wsaixa, von lovn or woaan, hsbd
msBisns wm ns stcbcibk. However his
•dmlrers may try to defend him, here, and in
pther chapters, MeneinB, if he doM not counsel
^ ret suggests, rebellion. In his days, the
dynai^ was neariy a century distant
from ite eztinetioE. And then his accepting
the princes, with all their oonflrmed habits of
▼ice nd loxoiy, and telling them those need
not interfere with the henevidenoe of their
government, shows very little knowledge of
®nn, or of men’s alBura. i. — ^not ‘ the

Brilliant HaB.’ It was the name given
t® the palaces oocupied in dUforent parts of the
country by the aovereigns in their tours of in-
VeeUon mentioned in the last ehiqtter. See
the B^k of Bitea, Bk. XEL The name Jfinfr
vai given to them, because royal government.

VOL. II.

Ac., were ‘displayed’ by means of them. The
one in the text was at the foot of tbeT’fti moun-
tain in Chi, and as the Son of Heaven no
longer made use of it, the suggeetion on which
he consulted Mencius was made to king Hs&an.
In we have two questions, —

‘ShaU I destroy it the interrogative of
hesitancy, so common in Mencius), or. Shall I
stop ? ’ a. The first and third - 4 - here might
have the 4th tone ; they quite diilbr from the
second, which is merely the style of king Hsfian,
I may give here a note from the ^^^^(Pt.L

L i) on the force of the terms
‘ He who is foUowed by the people tiU they form
oyto(*(^\isa<*an. He to whom they turn
snd go is a mmg- Thus the title

ufcmg expresses the idea of the people's tumiiig
and resorting to hi™ who holds it, hut the
i possessor of a State can barely be call^^ a cMii.

; It is only the possessor of the whole kingdom
' who be styled wanf.* 3* Ch*i was a d<mbla-
I peaked hill^ giving its name to the ad|oming
loonntry, the old State of Chin. Its name it
atill retained in the distriet of Ch*l* sh a Hy In
Fing-hsian^ the most weatem department of

Sben-hst, bordering on Ktax-A

M

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ment of Ch*l was as follows ;— The husbandmen cultivated for the
governr^nt one-mnth of the land ; the descendants of officera were
planed ; at the passes and in the maikets, strangers were inspected,
but goods were not taxed: there were no prohibitions respiting
the wnds and weirs; the wives and chUdren of criminals were not
mvolved m their gnilt There were the old and wifeless, or
, owers; the old and husbandless, or widows ; the old and cWld-

T and fatherless, or orphans these

four cl^es are the most destitute of the people, and have none to
whom they can tell their wants, and king Wan. in the institution

benevolent action, made them the first
objects of his regard, as it is said in the Book of Poetry,

“ The rich may get through life well ;

But alas ! for the miser^le and solitary ! ” ’

4. The king said, ‘ 0 excellent words ! ' Mencius said ‘

them excellent, why do you not practise’ them V
I have an infii-mity, said the king ; ‘ I am fond of wealth ’ The

a square 5 was divided into ni ne parts,
nehcontainingiooindM; oightfarmingfiunilies
were loeated upon them, one part being reserved
for goveminent. which was cnltivated by the
Joint labours of the haBbandmen*— see III Pt I

, — ‘ officers, hereditary

emoloment rthatia, descendants of meritorioue
oBloers if men of ahiUty, reoeiTed office, and
*l‘ey had pensions, in

reward of the merit of their fathers. ‘Ponds
and weirs,’— it ie not to be understood that the

Txw* were artificial. ftf DQ,— ^ ia the

verb. For the ode, eee^Sl&iJlI. i,..

13, where for ^ we find
^ duke Lid,' was thegreat grand.

familv***Bv^*’ ‘**.^***‘ ancestor of the Chfiu
house^wAMs^ waning fortunes of his

house were revived, and he founded a settle-

^ ^ («n), the premint Pin^chfin (M
^ J, in Shen-hsl. The account of his doing so
IS found in the ode quoted, Shih.ching, HI. il.

PT. II. CH.V.]

THE WORKS OP MENCIUS.

163

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reply was, ‘ Formerly, Kung-liA was fond of wealth. It is said in
the Book of Poetry,

“He reared his ricks, and filled his granaries,

He tied np dried provisions and grain.

In bottomless bags, and sacks.

That he might gather his neople together, and glorify his State.
With bows and arrows aU-di^layed,

With shields, and spears, and battle-axes, large and small.

He commenced his march.” _ • • u

In this way those who remained in their old seat had their ricks
and gprananes, and those who marched had their bags of provisions.
It was not till after this that he thought he could b^n his mar^
If your Majesty loves wealth, give the people power to gratify the
same feeling, and what difficmty will there m in your attaining
the royal sway V ,

5. The king said, ‘ I have an infirmity ; I am fond of b^uty.
The reply was^ ‘ Formerly, king Tli was fond of beauty, and loved
his wife. It is said in the Bo^ of Poetry,

“ Kh-ki^ T'an-fi&

Came in the morning, galloping his horse.

By the banks of the western waters.

TV. it I. For we h»Te in the Shih-

end for lead <»'«,

in 4th tone, ‘to store up,’ ‘stor^ Chft Hal

M

explains: — ‘storesintheopenair.

TSi (ace the Doctrine of the Mean. ehap. zvm)
was the ninth in descent from Kung Lifl, hf
name Tan-fa (in 3Pd tone). Heremoredfrom

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As far as the foot of Ch'i hill,

Along with the lady of Chiang ;

They came and toother chose the site for their settlement.”

At that ume, in the sedusion of the house, there were no dissatisfied
women, and abroad, there were no unmarried men. If your Majesty
loves- beauty, let the people be able to gratify the same feeling, and
what difficulty will there be in your attaining the royal sw^ V

Chap. VI. i. Mencius said to the king HsUan oi Ch'l, ‘ Suppose
that one of your Majesty’s ministers were to entrust his wife and
children to the care of his friend, while he himself went into Ch'A
to travel, and that, on his return, he should find that the friend had
let his wife and children suffer firom cold and hunger ; — ^how ought
he to deal with him ? ’ The king said, ‘He should cast him off.’

2. Mendus proceeded, ‘ Suppose that the chief criminal judge
could not regulate the officers under him, how would you d^l with
him ?’ The Mng said, ‘ Dismiss him.’

3. Mencius again said, ‘If within the four borders of your

Fin to Ch'l, as is eelehrated in the ode, Shih-
ehing, III. t Ode HL at. a.

< the ancient dnke,’ Tan-Id’s title, before it vras
^h»ged into ‘the king, or sovereign,

6 . Bbiboiho Hoia ms nan eovxnajuBT 10 las
nnw aren't, i. is the verb -

ft Ml , in 4th tone, ~ as in Analects,
XL xxT. 4, 5, snd ^^^aetive, k^U

verba. It is better to prefix * sappoae thft/ or
‘if,* to the whole aentenee, in the transletionf
as the cases in the

well be put directlj, as this mig^t be. The
replies suggest the renderings of

which I have given, a, gjg, see on Ana-
lecta, XVHL il is the and tone. In the
next paragraph, it is the 4th. The two instances
weU illnstrate the difEerence of signification,
which the tone maV..

PT. U. CH.VII.]

THE WOBKS OB MENCIUS.

166

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kingdom there is not good government, what is to be done 1 The
king looked to the right and left, and spoke of other matte^

Chap. VH. i. Mencins, having an interview mth the tog
Hstian of Ch'l, said to him, ‘When men speak of “an MCient
kingdom,” it is not meant thereby that it has lofty trees in it, but
that it has ministers yprung from families which have heen noted in
it for generations, lour lifajesty has no intimate ministers even.
Those whom you advanced yesterday are gone to-day, and you o
not know it.’ , ,

2 . The king said, ‘ How shaU I know that they have not ability,

and so avoid employing them at all 1’ ^

3. The reply was, ‘The ruler of a State advanc^ to office men
of talents ana virtue only as a matter of necessity. Dinw e
will thereby cause the low to overstep the honourable, and d^
tant to overstep his near relatives, ought he to do so but witn

caution ? . j* i i a

4. ‘When all those about you say,— “This is a man of talents

7 . Thi oabe to bs xkpixird bt a FKnto* Dt tary ministers. The

PD^LOTHgHT oy Mung T Kit a ; AiTD THKOi BKLA- Omitted, yet Uftddfl sometlMg to ^

tio» TO humklp asj > thk arABnarr of his Knie- the sentence. As opposed to y > -flf

I. On the idiom see Pr&nAre, yesterday.’ Ohio Ch'l stransely mistake

^ the meaniu* of the last chwse, which he makM

on chaisoter ; but the samples which he ^ whom you advanced on the paat

adduces are not quite similar to those in this day, do svil to-day, and you do not know to cut
P*e*age. laterally, Uie opening sentence wonld -gi’ ~ the 3rd tone, ‘to let

be ‘ That which is called an ancient king- ja litBr.

dom, is not the *aying (;> of saying it go,’ ‘to dismiss.’ 3- 5 ^.- 0 ' W Ci’ .
l^^lonytmejitisthewi^^&hasheredi- aUy, a thing in which he cannot stop.

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0

and worth,” you may not therefore believe it. When your great
oflSoers all say, — “This is a man of talents and virtue,” neither may
you for that believe it. When all the people say, — “ This is a man
of talents and virtue,’ then examine into the case, and when you
find that the man is such, employ him. When all those about you
say, — “ This man won’t do,” don’t listen to them. When all your
great officers say, — “This man won’t do,” don’t listen to them.
When the people all say,— “ This man won’t do,” then examine into
the case, and when you find that the man won’t do, send him away.

5. ‘ When all th<»e about you say,—" This man deserves death,”
don t listen to them. ^ When ml your great officers say, — " This man
dese^es death," don't listen to them. When the people all say, —

This man deserves death, then inquire into the case, and when
you see that the man deserves death, put him to death. ’ In accord-
ance with this we have the saying, " The people killed him.”

6. ‘ You must act in this way in order to be the parent of the
people.’

ComtMure the Chung Yang, sx. 13. 4. pj ^
‘ jou 11U17 not yet beliere that the man ia so and
80 ' See on Analects, XIII. xxIt. 6. Compare

the Great Learning, Commentary x. 3. We may
use the second person in translating or, more
indeSnitely, the third.

rr. n. ch. ix.]

THE WORKS OF MEKCniS.

167

f m miM z

Wk

—

IiJ X ^ ^

^» 5 [cx

|g X B M -

0 ?W X

il B

ii^mn

B, ..

Chap. VIII. i. The king HsUan of Ch'i asked, saying, ‘Was it
that Tang banished Chieh, and that king WA smote Ch&a!’
Mencius replied, ‘ It is so in the records.’

d thl^ ‘M*y a minister then put his sovereign to

3. Menciw said, ‘He who outrages the benevolence proper to
is called a robber ; he who outrages righteousness, is
^led a ruffian. The robber and ruffian we call a mere fellow. I have
n^d of the cutting off of the fellow Gb&u, but I have not heard of
the putting a sovereign to death, in his case.’

Chap. IX. i. Mencius, having an interview with the king
Usiian of Ch‘i, said to him, ‘If you are going to build a large
inanwon, you will surely cause the Master of the workmen to look
out for large trees, and when he has found such large trees, you will

8. KiLune a BoTnnsH is hot nuBSAjoLi
I- Of Tang’s banish
and Shtt.isliing, IV. U, iii

^ the snuting ChAn, see the same, V. i

*■ Va “ word apnropriated to regieide,
|Wch Meneius in his reply exchangee foi
B.> ‘•minister,’ ie. here, a snbjeei,

a ‘to nnrt and

'** Analects, serenl times. ‘ Tc
«w«e answers weU for it here. Inthenseoi

*®ttoi«a seems to refer to the expression

- ' 8ha.ching, V. i. Sect. HI. 4.

9 Th* ABsiranirT or a rvlu’s hot Aoidk

AOOOBI>nrOTO‘nnOOinfBSLOFTHSMXH OFTALSro
AMV VlBTUBy WBOX HE CAXLB TO All> IH HIE OOVUV*
aiXETy BOT BSQOlSIZrO THEM TO FOLLOW HS WATS.
Ill one important point Mencius’s illustriitioiiB
iiUL A prince is not supposed to underatend
either house-building or stone-cutting j he
must del^inte thoee matters to the men who dos
But goverrment he ought to understand, and
hexnay notdel^ate it to any scholars or offioen.

X. The was a special officer having

oharge of all tiie artisans, 4 c.;— see the Lt Chi,
IV. Sect. I. iu 13. and Sect. IV. i. 17. J^,
the ist tone, — see Pt I. iiL 3. (the

4th tone),— ‘its use,’ i.e. the building of the

168

THE WORKS OF MENCIUS.

[BK. I.

a *a I A
m iH- ia.M W
ai i * *

is^sEmw

be glad, thinking that they will answer for the intended object.
Should the workmen hew them so as to make them too small, then
your Majesty will be angry, thinking that they will not answer for
the purpose. Now, a man spends his youth in learning the principles
of right governmenty and, being grown up to vigour, he wishes to
put them in practice ; — ^if your Majesty says to him, “ For the present
put aside what you have learned, and follow me,” what shall we say 1
2. ‘ Here now you have a gem unwrought, in the stone. Although
it may be worth 240,cxx» tcms, you will surdy employ a lapidary to
cut and polish it. But when you come to the government of the
State, then you say , — " For the present put aside what you have
learned, and follow me.” How is it that you herein act so differently
from your conduct in calling in the lapidary to cut the gem 1 ’

house. The after and are to be
anderstood as referring to and or as in
the translation. ^ tj"!* denotes the maturity of
thirty yeai^ when one was supposed to be fit
forolBee. a. The was twenty-fonr Chinese
oonoes or toeb (of gold). Chfi Hsi, after ChBo
Ch'l, erroneonaly makes it twenty ounces. The
gem in qaeati«m, worth so much, would be very
dear to the king, and yst he would certainly
eonfide to another the polishing of it ; — why
would he not do so with the State f
the kingdom, embracing the fiuniliesand posses-
sions of the nobles. the ist

ke-

tone,— or ‘to make,’ not ‘to tea c h.’
From however, was explained by

Chko Ch'l (and many still follow him) thus : —
‘ But in the matter of the government yonr
State, you say, — For the present put aside what
you have learned, and follow me. Inwhatdoea
this differ from your teaching — L e. wishing to
teach — the Uq>idaiy to cut the gem? ’ This is
the interpretation udiioh Jnlien adopts in his
translation. The other up<m the whole appears
to me the better. The first ^|J is a diffienlty
in Chto Ch'l’s view; the second, in the other.
But the final turns the balance in Us
favour, and accorcUn^y I have adopted it.

PT. II. CH. X.]

THE WORKS OF MENCroS,

169

S ^ ^.w

X

, ^ B.^^.

a*

Chap. X. i. The people of Ch'i attacked Yen, and conquered it.

2. The king Hsiian asked, saying, ‘Some tell me not to take
possession of it for myself, and some tell me to take possession of it.
For a kingdom of ten thousand chariots, attacking another of ten
thousand chariots, to complete the conquest of it in fifty days, is
an achievement beyond mere human strei^h. If I do not take
possession of it, calamities from Heaven wifi surely come upon me.
What do you say to my taking possession of it 1 ’

3. Mencius replied, ‘ If the people of Yen will be pleased wiUi
your taking pc^session of it, then do so. — ^Among the ancients there
was one who acted on this principle, namely king Wti. ^ If the
people of Yen will not be pleased with your t^ng posse»ion of it,
then do not do so. — Among the ancients there was owe who acted
on this principle, namely king Win.

4. ‘ When, with all the strength of your country of ten thousand

10 . The DispoeiLL op KnoDoas bests wuu ibe

•n»D8 OP THE PBOFUL VoX POPOU TOX OBI.

We shall find this dootrine often put forth very
forcibly by Heneius. Here the king of Ch'l
loainuates that it was the will of Heaven that
he should take Yen, and Mencius sends him
w the will of the people, by which only the
mher could be aseertained. i. The State of
Yen (the ist tone) lay north>weet from Ch'l,
formi^ part of the present province of Chih-li.

» poor weakling, had resigned his
thr^e to his prime ministw, and great con*
*^on ensued, so that the people welcomed
^ M>pearance of the tro<^ of Ch'l, and made

no resistance to them. & i* explained

‘-mz , ‘to conquer it;’ but has not

this signification. LiteraUy, wo mi^t render
‘and igj.with ik' 3 - Th® common saying is

that king Win

‘ >i»H poeseesion of two of the three puts of
the kingdom.' Still ho did not think t^t the
pecmle were prepared for the entire extinction
of the Yin dynasty, and ieft the completion of
the fortunes of his house to hia son, king
Wu. 4 . “0^, re®d *“•» 4*1* *®®*> ‘rf®®** “

170

THE WORKS or MENCIUS.

[bk. 1.

a

pa.

Pc

A §

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v&

A#>& A

<SI

jii bM if

4 o.f

■ jLi-i * ~* it|

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aTRi"itK

chariots, you attacked another country of ten thousand chariots,
and the people brought baskets of rice and vessels of congee, to meet
your Majesty’s host, was there any other reason for this but that
they hoped to escape out of fire and water ? If you make the water
more deep and the fire more fierce, they will in like manner make
another revolution.’

Chap. XI. i. The people of Ch'l, having smitten Yen, took
possession of it, and upon this, the princes of the various States
deliberated together, and resolved to deliver Yen from their poteer.
The king Hsiian said to Mencius, ‘The princes have formed many
plans to attack me: — bow shall I prepare myself for themi'
Mencius replied, ‘I have heard of one who with seventy U
exercised all the fimctions of government throughout the king~
dom. That was T'ang. I have never heard of a prince with
a thousand li standing in fear of others.’

2. ‘ It is said in the Book of History, As soon as T'ang began

properly eongee, bat here need generally for
beyeragee; aome eay wine. , ‘a goblet,’

‘a jog,’ ‘ayaae,’aTenel for liqaida generally. —
The fiiat paragraph, it is mid, is opnatmoted
according to the r^ea of compoaition attribnted
'to Confueina in hia 'Spring and Aatamn,’ the
^ refoaing honour to the king of Cb'L

ezpreaaeatheilldeaertaofYen. And wz
intimates that the conquest waa from tbe dis-
inclination of Yen to fi^t, not from the power
of Chi.

11. AjUITiOH ATO AyABICB on.T JUBK Kw amU M
AJno naiHe nisAaraBa. SAmr xan rooaraaiTx
UBtBABxaBTouBTeoyKRHiuBT. 1. ^^before
^ ^ indicatea the ezeontion of the plana
to be atill in the futora.

makes the clauae like one in English beguming

with a nominative abeolute. nz , — liter-

ally, ‘awaU them.’ a. See the Shd-ching, IV,
U. 6. Mencius has introduced tbe clause

! r, n. CH. XI.]

T H E WORKS OF MENCIUS.

171

1 S * 0.* B,H »

i!!lJ)cW*^R&,R W2.

tt.2, a.% M

his work of executing justice, he commenced with Ko. The whole
kingdom had confidence in him. When he pursued his work in the
east, the nide tribes on the west murmured. So did those on the
north, when he was engaged in the south. Their cry was — “ Why
does he put us last 1 ” Thus, the people looked to him,^ as we
look in a time of great drought to the clouds and rainbows.
The frequenters of the markets stuped not. The husbandmen
made no change in their operations. While he punished their rulers,
he consoled the people. His progress was like the filing of
opportune rain, and the people were delighted. It is said again
in the Book of History, “ We have waited for our prince long ; the
prince’s coming will be our reviving 1” ^

3* ‘Now the ruler of Yen was tyraimizing over his people, and
your M^yesty went and punished him. The people supposed
you were going to deliver them out of the water and the fire, and
brought baskets of rice and vessels of congee, to meet your Majesty s
host. But you have slain their fathers and elder brothers, and put

"I' fg and there are some other differ- ‘The rainbow appears when it raim^o people,
enees fronTthe original text. Ko was a smaU « drought, long to see it.' The second

territory, which u referred to the present quotation is from the same^ragr^^f th
district of Hing-ling tgj) in Kwei-teh Shd-ohing, where we have -p* for j.

in Honan. ^ ^ Compare last chapter. ^ ^ 27

modem commentators ingeniously interpret : — is not our ‘if,’ hut rather ‘since. The

6 people look for rain in drought, and « Mb'TML /Ai 30* -3

murmur at his not coming, as they dread the oriticssay^^|g[ TF BK PWl

rainbow, on which the rain ^ .j* j, demonstrative, not conditionaL'

Slop. This IS perhaps over-refining, and ^

““‘king too much of the Ch»o Ch'i says is not/otAersonly, but uades as well.

172

THE WOEKS OV MENCIUS.

[bk. I.

4»5E ^ M

da;

»

Z.B # MiJ

T

=:U >

52-

.^S B.. _ .

^ m ia X

W^ W ^1

%

.R B.4c

:§• s

^ Wi

A da

their sons and younger brothers in confinement. You have pulled
down the ancestral temple of the State, and are removing to CKl its
precious vessels. How can such a course be deemed proper ? The
reft of the kingdom is mdLeeA. jealomly afraid of the strength of Ch'l ;
and now, when with a doubled territory you do not put in practice
a benevolent government; — it is this which sets the arms of the
kingdom in motion.

4 - ‘If your Majesty will make haste to issue an ordinance,
restoring your captives, old and young, stopping the removal of the
precious vessels, and saying that, after consulting with the people of
Yen, you will appoint them a ruler, and withdraw from the country; —
in this way you may still be able to stop the threatened attach’

Chap. XII. i . There had been a brush between Ts4u and LA,
when the duke MA asked Mencius, saying, ‘ Of my officers there were
killed thirty-three men, and none of the people would die in their
defence. Though I sentenced them to death ybr their conduct, it is
impossible to put such a multitude to death. If I do not put them

Le. the kingdom's or the prmee'% not their^
the people's. 4. 4th tone, used for
* people of eighty and ninety/ The elansee
after the first are to be understood as the sob-
stance of the order or ordinanee, which Mendos
advised the king to issue.

12. Ths ▲mcnoHs or thb fsoflx cam oiii<t

BE SSCUBBB THBOUOB A BUEVOLHIT CKFmunaHT.
As TRET ABE DEABr WUR BT THEIB 8UFEBIOBS,
SO WIU. THET DBAZ. BT T HEM . I. ThfiO, the

native State of Mencius^ was a mwsH territory^
whose name is still i‘«etsined, in the distriet of
Tskn-hsien, in Ten-ch&n of Shan-tung.

is explained — ‘the noise cit a struggle/ It is
a brush, a akinnish. Ikko could not stand
long agidnst the forces of L& Mfi,— ‘ the Dia-

THE 'WORKS OF MENCItTS.

173

rr. n. ch. xii.]

M ± ^ ^ ^ ^ ^ ^ ®s

il I f 1 1

«.K T B.*,# pg ^

unpunished 0 / their looking angrilv

H- .fth-e

the dfe'weak^nJ*®^' calamitous years and years of famine,
ciitclies and ^ple, who have been found lying in the

scattered about able-bodied who have been

thousanda All +I 1 k^i quarters, have amounted to several
with grain an/1 ^ jour granaries, 0 prince, have been stored
one of

have thp an .°®™. ^ distress. Thus negligent

The philosoKp'^^*” your State been, and cruel to their infenors.
fromCu ”?n “Beware, beware. What proceeds

have Lid U i. yo'i again.” Now at length the people

0 Prin^, b W ^

3- If you win put in practice a benevolent government, this

^ virtn«- KVk.fl - - -

pestUfiQce, aad other c»lamitieB^ such as are
immediately described. isttone, indicatea

• * .... -_ M - .

outknw^v M»i“**iner of righteoas-
the nnatt. ^ allowing inward feeling,’ — is

Analecta. XIV.

“““obetranalated

■^Jitril. "™»tea, — they wUl hereafter l.v>k

c/'V’ ’ — —

the application of the saying.

now at last. —They h^ long been wishing to
show their feeliii§^ but only now had they found
the opportunity. ^ T«tm to the

^ • 3- J2> — embracing the prince

and ofBcera generally; (the 3id tone),

that hajj *“*™®“**>^“ to the crime I the officers only, tote supple-

^****®’ ^ Py “years of Imented, as in par. i. '*

"^SrUy on^^^*!^’~‘ ’wiU^r^i^hjok
ad f v “ ”*“»«»«» ia to the crime

174

THE WORKS OF MENCIUS.

[bk. I.

ISI

MMm
m M 0.

Z mM

^ ^ s ^

ZiM>^

K iltb V- 0.5E

i'i § i4' i.

:S:4»E.T4.

■^;^MiJI8-F4

people will love you and all above them, and will die for their
officers.’

Chap. XIIL i. The duke Wftn of TSng asked Mencius, saying,
‘ Tang is a small kingdom, and lies between Ch'l and Ch'A. Shsdl
I serve Ch'i ? Or shsdl I serve Ch'6 1 ’

2 . Mencius replied, ‘This plan which you propose is beyond me.
If you will have me counsel you, there is one thing I can sagged.
Dig deeper your moats ; build higher your walls ; guard them as
as your people. In case of aMack, be prepared to die in your
d^ence, and have the people so that they will not leave you ; — this
is a proper course,’

Chap. XIV, i. The duke Win of TSng asked Mencius, saying,
‘The people of Chi are going to fortify Hsieh. The movement
occasions me^ great alarm. W^hat is the proper course for me to take
in the case 1 ’

2 . Mencius replied, ‘ Formerly, when king T‘4i dwelt in Pin, the
barbarians of the north were continually msdiing incursions upon it.
He therefore left it, went to the foot of mount Oh*l, and there took

13. A FBIICB SHOULD DEPCTD OH HXKBKLT, AHD
HOT BELT OH, OHTST TO PBOPITIATH, OTBEB POWKB8.

I . Ting stUl gives its nsme to a district of Yon-
chAn in the south of Shau-tong. North of it
was Ch'i, and, in the time of Mencius, Ch'ft was

threatening it from the south. 0||, 4th toBO,
‘to occupy a apace between.’ a. SR a m
TT— a compare Pt I. Til a, — ,

THE WORKS OF MENCIUS.

175

i. CH. XV.]

# ^ l-fsr

X X: X ^

BE Ml] am W M f i 1

up his residence. He did not take that situation, as having selected
it. It was a matter of necessity with him.

3 . ‘ If you do good, among your descendants, m after

there shall be one who will attain to ^nine-

lays the foundation of the inheritance, and hands do^ the ^g^^
which he hm made, doing what may be

As to the accomplishment of the great result, tha That

What is that Ch^ to you, 0 prince ? Be strong to do good. Th

is ah^your^^in^.;^^ ^ ";eX£

Tang is a small State. Though I do “7

large Kingdoms on either side of it, we cannot Ikkncius

’ Aatoouree shall I take that « may do K.1 Meaoiua

Ch'i. which now resumed «n old dosip of fw-
S^I^-that is. I snppoee, ofrej^^
ito principal town, as a baM of op^

take here as the verb, = a 30 “J'’

I geneially, ‘a princa’ ^

of a cocoon, or cine,’ ‘a beginning.’

the i. not a meie expletive, butU u^ a.

in .^Sects, XI. ii. 3 , ‘

con.pliahing,’ftc. §[, the 3«i tone, i* the verb.

15. Two oouBsm orw «» a
BIB Eiiaaffl i-ruoHT on dbath. . PW
«hai, iii. M,-read cki. the 4th tone, ‘to
chap. ^ ‘a sexagenarian.'

assemble,' ‘meet with.

^ :=r :y-,-eee Analects, VIL xxiu, «< aJ.

them.

Ill ^ = 7onr‘moata.’

^ S5» “• **“* “ ^

lecia, L vU, afol. A good deal must be supplied

here in the translation, to bring ont Mencius’s

counseL

14. A ranoi^ mouzanro bt bis bbiohboijbs,
nni run bb bbst MmaB am ooBSOiaxioB ix
DOIKO WHAT im noon Atm mmrr . MeneiUSWasat

his wit’s end, I sonpoae, to give duke Win an

"“wer. It was aU veiyweU to t^ him to do

food, but the promise of a royal descendant
Would hardly be modi comfort to him. The
reward to be realised in this world in the per-
son of another, and the reference to Heaven,
*» to a Ihte mote than to a personal God, — are
melancholy. Contrast Psalm xxxvii. 3, — ‘’Trust
in the l/>rd and do good ; so shalt thou dwe llm
the land, and verUy thou ahalt be fed.’ i.
yas the name of an aneient prineipaUty, adijoin*

ingPing. It had long hem inoorporated with

17G

THE WORKS OP MENCIUS.

[BK. 1.

MBiMUSBl MM

^ ^ A

fniumAwzs.zm

ZA^LA M.Z
Z Z ~^Z M.J^ B

^^$2^ Ijiw4 M W ^9- ^

^ ^“A tSi ^ m dt ^ zi^

replied, Formerly, when king TAi dwelt in Pin, the barbarians of
the north were constantly making incursions upon it. He served
them with skins and silks, and still he suffered from them. He
^rved them with dom and horses, and still he suffered from them.
He serv^ them with pearls and gems, and still he suffered from
^em. Swing this, he assembled the old men, and announced to
them, saying, ‘‘ What the barbarians want is my territory. I have

^ injure his people with that where-

wth he nourishes them. My children, why should you be troubled
about having no pnnce 1 I will leave this.” Accordingly, he left Pin,
CTMB^ the mountain Liang, luilt a town at the foot of mount Ch*l
Md dwelt there. The pwple of Pin said, “ He is a benevolent man.

We m^ not lose him. Those who followed him looked like crowds
nastemng to market.

1 ^ hand, some say, “ The kingdom is a thing to be

kept from generation to generation. One individual cannot under-

seems to mesii ; — ‘ If 1 1

ren^ hero, I am sue to die from the bar-
osriMis. I win go and preaerre your ruler for
you.’ So the paraphrast in the The

0 however, says:— ‘My chUdren, why
need you be troubled about having no prince ?

When I am gwey whoerer ean aeenre your
repose, wiU be your prince and ehmt I wUl
leave this, and go elsewhere.’ ^ ifc ia dif-

ijmrent rather from the same idirase in ehait.vii.

'TnAVn {f V«kAme*M \ a • '

ndlT.

sp<Ae

A This pangimph ia to be uadentood m
» n to a ruler, m hiaown peiwm. Compare

PT. il, CH. XVI.]

THE WORKS OF MENCIUS.

177

A

M

IE BSf

J '^■1 r-i-*

i ja S: * f 0.f g.

s R B,^)f ^ B f a

ffl>#

Agil|.#.a-f.£M AW

a«wHf =

s.ft £ S S B.^.^ # #.

take to dispose of it in his own person. I'Ot him be prepared to die
ibr it Let him not quit it.”

3. ‘ I ask you, prince, to make your election between these two

courses.’

courses.

Chap. XVI. i. The duke Fing of LA was about to leave Aw
palace, when his favourite, one Tsang Ts'ang, made a request to mm,
saying, ‘ On other days, when you have gone out, you h^e given
instructions to the oracers as to where you were going.
the horses have been put to the carriage, and the oflBoers do not ye
know where you are going. I venture to ask.’ The duke ^ ,

‘ I am going to see the scholar M&ng.’ ‘ How is this ? said
‘ That you demean yourself, prince, in paying the bonom o* .
visit to a common man, is, I suppose, because you think that e is
a man of talents and virtue. By such men the rules of ceremoma
proprieties and right are observed. But on the occamon o m

Ming’s second mourning, his observances exceeded tho^ o e

former. Bo not go to see him, my prince.’ The duke sai , wi
not.’

2. The officer Yo-ching entered the court, and had an au lence.

Clup. yii ‘to take the whole die- tie. «.d

POMloi;’ to deal with. It i. not to be referred ^Tho meenin* oo*no. to the

tothe^. The pemphnyrt. make the whole Butthe^MiBl«»in«*thUcon.traetion.

•^^bythenihr;— ttww; — Hie territory of jg ^ MAH'# wat zh uw ™

e SUtewaa bended down my enoeetore to HxATnr- "Th* pSnffvLe

^^d««ee&denti^thet they dioold keep it from m om.T ggBOBPi ^j f ^ wn^biform e^ of
g^orati^togeneretkm. It ie not whet I cmi

Assume in av. ^3 1 etna'll wmrtbe it ePPOA^*!

wUontogeneretimL It ie not wheticmi ‘The J and ^

•“ mypereon the diepoeal ot If e^Mni- ' clue’s warth, it »ppe»r^ *T

VOL. n. N

178

THE WOBKS OF MENCIUS,

[BK. I

I it 1 1 1 1 ^

% E 4.^ ^ g W ^ g
^ ^ ^ ^ fti ^ j ¥

4s.7i 4o0 lil ^

He said, ‘ Prince, why have yon not gone to see Mtog K'o ? '
duke said, ‘ One told me that, on, the occasion of the scholar MSn^s
second mourning, his ohservances exceeded those of the former. ^ It
is on that account that I have not gone to see him.’^ * How is this !’
answer^ Yo-chSng, ‘ By what ;jrou call “ exceedi^,” you m^n,
I suppose, that, on the first occasion, he used the rites appropriate
to a scholar, and, on the second, those appropriate to a great officer ;
that he first used three tripods, and afterwards five tripods.' The
duke said, ' No ; I refer to the greater excellence of the coffin, the
shell, the grave-clothes, and the shroud.’ Yo-chftng said, ‘That
cannot be called “exceeding.” That was the difference l^tween
being poor and being rich.’

3. After this, Yo-chang saw Mendus, and said to him, ‘I told

pting <nit, balf-MbanMd at the same time to do
ao, to offer the doe nspeet to him as a imfesw
of moral and political science, by Tisiting him
and asking his serrleea. Theaathorofthe j/l^
3 ^ approres of the view that the
incident in this chapter is to be referred to the
4th year of the sovereignly, n-c. 311, but the
chronology of the dnke Ping is veiy confdsed. {

is an exclama-
tion of snrprise, extending back to
In the is hardly aomneh

aa an interrogati^ I hare given its force by
— ‘I snppoee.' ^ does not indicate the
origin of rites and r^|bt, bat only their exhibi-
tion. The first oecaidoti of Mmeina's mourning
r^lKTsd to was tfaaij it is said, tor hia father.

Bat his fidher died, aoeording to the received
aceoante, when he was only a child at three
years old. We most snppoee that the Csvoorite
invented the story, I bare retained the snr-
namelUnghere, ae salting the paragraph betihr
than Hencioa. a lU is adonble snmsma

This individnal, wlmm name waa K'o {Kf ; —
see par. 3), was a disciple of Ueneios.
somame probably arose from one of his ances-
tors having been the musio-inaater of some
State, and the name of his office passing over
to bemme the designation of his descendants.
The tripods contain^ the oflbrings of meat used
insacrifioe. Hie sovereign oaed nine, the prince
ofa State seven, a great officer five, andas^olar
three. To each tripod belonged its ai^ropriate

kind of flesh. 3. 4th tone,

= ‘therefore,’ i.a in consequence^ what To*
eUng had ^d, the duke waa going to visit

PT. 11. CH. XVI.J

THE WORKS OF MENCIUS.

179

^ IF

the prince about you, and he was consequently coming ^
when one of his favourites, named Tsang Ts'ang, sloped him, and
therefore be did not come according to his purpose.’ said,

‘A mans advancement is effected, it may be, by others, and the
stopping him is, it may be, from the efforts of others. Hui to
advance a man or to stop his advance is really beyond the power
of other men- My not finding in the prince of M a ntler viha would
cmMe in me, and put my counsds into ^rat^tce, is irom Jleaven.
How could that scion of the Tsang family cause me not to find
the ruler that would suit me V

Meneios. U read in the 3rd and 4th

tonen, both with the aame meaning, = |r. i
atop.' ^ia not spoken merely

with i^isrenee to the duke's not coming, as
he bad purposed, to meet him. The phrase

*g really conreys all the meaning in the

translation, howorar periphrastic that may
seem. With this reference of Mencius^ to
Heaven, compare the language o f Con ^ ua.
Analecta, VIL laii ; IX. v ; XTV. xaxviii.

180

THE WORKS OF MENCIUS.

[bk. II.

BOOK 11.

KUNG-SUN CH'AU. PART I.

« S f» -It S B

"T St # H.lffi ® S R

RgfffiSE. «

R K T B,*

Chapter I. i. Kung-sun Ch'&u asked Mencius, saying, ‘ Master,
if you were to obtain the ordering of the government in Ch'l, ’could
you promise yourself to accomplish anew such results as those
realized by Kwan Chung and Yen V

2. Mencius said. ‘You are indeed a true man of Ch't You know
about Kwan Chung and Yen, and nothing more.

3. ‘ Some one asked TsSng Hsl, saying, “ Sir, to which do you
give the superiority, — to yourself or to Tsze-ld ?’’ Tsing Hsl looied
uneasy, and said, “ He was an object of veneration to my grandfather."

True or this Book. — The name of Kong-Enu
Ch'Bo, a disciple of Mencios, heading the first
chapter, the l^k is named from him accord-
ingly. On see note on the title

of the first Book.

1. Waru: Mescius ■w ished to see a tbtte
BOTAD OOVEKHHEHT AED SWAT tE THE KIESDOX,
AED COUim BASILT HATE KKAIJZKD IT, FBOH THE
PECnUAB CtBCmcSTAECBS OT THE TOTE, BE WOVZD
EOT, TO DO SO, BATE BAD BECODBSE TO AE 7 WATS
lEOOESISrTEET WITH ns IDEA. I. Kung-siui Cb'Au,
one of Mencins’s disciples, belonged to Ch’I, and
■was probably a cadet of Uie da<^ family. The

sons of the princes were generally ;

their sons again, ' ducal grandsons,’

and those two characters became the surname
of tMr descendants, who mingled with the nn-

disUngaished classes of the people.

literally, * in a way.’ ChAo Ch'i says, — irit

J^, ‘ in an official way,’ and Chfi Hd,

iife, • to occupy an important position.' The

to grasp the handle of gOTemmenh*
The analogous phrase — is nsed now to
describe an offieei^s appointment,
see Confhcian Analecta, 11 f. nii ; TfV . x, xviiy
^ — see Analects, .V. xri ; Men-

cius, L Pt. II. iT. 3 . Ts&ng was the grand-
son, according to ChAo Ch'l and Chfi Hal, of
TsAng Shan, the famous disciple of Confitoins.
O^erssayhe-wasShAn’sson. It is a moot-point.
— com jksie Analects, XL XT.

PT. I. CH. I.]

THE WORKS OF MENCIUS.

181

M ^ ^

dl»0rM# ® # 0>

“ Then "pursued the other, “ Do you mve the superiority to yourself
or to Ewan Chung V’ Ts^ng Hsi, fluwied with anger and displeased,
said, “ How dtffe you compare me with Ewan Chung ? Considering
how entirely Ewan Chung possessed the confidence his prince, how
long he enjoyed the direction of the government of the State, and
how low, ajier all, was what he accomplished, — how is it that you
liken me to him ?”

4. ‘ Thus,’ concluded Mencius, ‘ Tsing Hsi would not play Ewan
Chung, and is it what you desire for me that I should do so V

5. Kung-sun CKdu said, ‘ Ewan Chung raised his prince to be
the leader of all the other princes, and Yen made his prince illustrious,
and do you still think it would not be enough for you to do what
they did % ’

6 . Mencius answered, ‘ To raise Ch'i to the royal dignity would
be as easy as it is to turn round the hand.’

7. ‘So!’ returned the other. ‘The perplexity of your disciple

according to Chft, is as in the

tpanalation. The dictionaiT gives it,

‘the appearance ct reverence.’

see what a wide application this character

is not to be taken as if it
ww the sign of ^e present complete tenscL
thoa^ in ibe dietionftiy thim pussge is quoted
that aignifioation of the character. It is
lkare«^^ or 73r For more than forty years
Kwaa Ohnng poaseseed the entire confidence of

the dnke Hwan. 4 . 4*1*

‘on my behalfi’ Son Shih

parsphrast of Chko Ch'l, takes it as ■

‘ Do yon think that 1 desire to do so ? *
does not appear to be Cht'e own interpretation.

literally, ‘ and are Kwan Chnng and Ten atUl
not Boffieient to be played?’ 7 . — ‘in

this ease ; ’ but by using our g adamat ory 80 1
the spirit of the remark is brought oat R

182

THE WORKS OF MENCIUS.

[bk. II.

m^m

^ iLM

TMm.m

M ^ B-i
W IiJ

law

ae^

M li

<2s-a

mm.

ZM

izM

4*~F.

=f

JL

S

X

is hereby very much increased. There was king Win, moreover,
with all the virtue which belonged to him ; and who did not die
till he had reached a hundred years :— and still his influence had not
TCnetrated throughout the kingdom. It required king WA and the
duke of Ch4u to continue his course, before that influence greatly
prevails. Now you say that the royal dignity might be so easily
obtained;— is king Win then not a sufficient object for imitation?’

said, ‘ How can king Win be matched ? From T'ang
to WA-ting there had appeai-ed six or seven worthy and sage
soveieigM. The kingdom had been attached to Yin for a long time,
and this length of time made a change difficult. WA-ting had all the
nrmces TOming to his court, and possessed the kingdom as if it had
been a tbmg which he moved round in his palm. Then, ChAu was
removed from WA-ting by no great interval of time. There were
8^ rem^ing some of the ancient families and of the old manners,
of ffie i^uence also which had emanated /row (he earlier sovereigns,
and of their good government. Moreover, there were the viscount of

introdacM • mw milgMt, and a enmgn m$ fo)
the point in hand. King Wta died at 97.-
Ch'tn naea tho rotmd nnmbeir. 1

‘ Now you aay that Ch 1 might be raiaed b

^ royal away thus oasily.’ 8. From T'ang b
Wa-ting (a. c. 1765-1333) there were altogethei

eighteen aoreteigna, exeloaiire of themaelTei,
from Wfi-ting to Chta (1333-1153) aeaan.
^ (<*'<*«). and tone, need aa in Bk. I. Ft. I. yli.
i6,etal

lecte, XVin. i. The latter two are
a» being unelee of Chiu, roy^ sons.’ ^ ^

PT. I. CH. 1.]

THE WORKS OF MENCIUS.

183

^ m ^ ^ m^X ^ X
A ^ I'J #. A i 4. W

$

»ii =f 4

A#»

4.

Sj.M. ^ ^ :g; S
“Mf ^ # miii 4.^ n ^

Wei and his second son, their Royal Highnesses K-kan and the
viscount of Ch'i, and K4o-ko, all men of ability and virtue, who gave
their joint assistance to Ch4u in hts government. In consecuience
of these things, it took a long time for him to lose the throne. There
was not a foot of ground which he did not possess. There was not
one of all the peo ple who was not his subject. So it was on his
side, and king^Win at his beginning had omy a territory of one
hundred square It. On all these accounts, it was difficult for him
immediately to attain to the royal dignity. _

9. ‘ The people of Ch'l have a saying—" A man may have wisdom
and discernment, but that is not like embracing the layoniame
opportunity. A man may have instruments of husbandry, but that
is not like waiting for the farming seasons.” The present time is
one in which die royal dignity may be easily attein^.

10. ‘In the flourishing periods of the Hsi^, Yin, ^d Chau
^nasties, die royal domain did not exceed a thouMnd It, and
Ch'l embraces so much territory. Cocks crow and dogs bark to

w»8th«aeeoiidaonfiom«s»Tbrother)of^|^-^.

K^o-ko MM ft diatuiguifthed wiftw ftnd minis ter
of the time, — ^idioae worth wfts first discovered
by king Win, bat who eontinned loyftl to the
Boose of Tin.

i^> — refers to the throne.

the opp. of former oases,
tftkes the place of jj^. {>• jbir > written
varioosly, ^ ^ 0 ^.-^the name
foro*«. lo.

nLxfti The last sentence, «8 in

184

THE WORKS OF MENCIUS.

[BK. II.

f Igf

^ MM |:of- m la

:^‘ jl j ^ % 0‘S’

t # Je n^ 11 ®

^gfif

® # BE ^f

one another, all the way to the four borders of the State • so Ch'i

possesses the people. No change is needed for the enlarging of its
temtoiy : no change is needed for the coUecting of a population.
It Its ruler will put m practice a benevolent government, no power
will be able to prevent his becoming sovereign.

II. Moreover, never was there a time farther removed than the

sovereign : never was there a time
when the suffenngs of the people from tyrannical government were
more intense than tlm present. The hungry readily partake of
any food, and the thirsty of any drink. ^

flowW process of virtue is more
rapid than t he transmission of royal orders by stages and couriers.”

lot ^ time m a country of ten thousand chariots,

let benevolent government be put m practice, and the people will

^ dehgh^ relieved from hangn^ hv the

heels. With half the merit of the ancients, double their aSievements

Bk. I. Pt I. Tii 3. “• The in ^ ^

We might pnt

it in the 3rd tone, and ^ and ^ in the
nni& But in Bk. Vjx. Pt. L xarii, we have
^exprwado™

SR’ jUj must have their I

onUnai7 tones. Stress therefore is not to bs I

I laid on the Perhaps the expressions =

[ ‘ea^y do eating, easUy do drinking, ra. The
distinction between ^ and ^ is mnoh die-

®““%*“H*^®^»"«'^foot-post,hot
vevanoo^S^**^* i?* denotes the slower oon-
veyance of despatches, and the other the more

rapid Somnchseemsplain. Seethe^lg.

f, — CbA Hsl simply

PX. I. CH. II.]

THE WORKS OF MENCIUS.

185

"h

o »

0»^ ^

V

t,.

n

TCite+9.0. iHi

is sure to be realized. It is only at this time that such oould be the
case.’

Chap. II. i. Kung-sun Ch'4u asked Mencius, saying, ‘Master,
if you were to be appointed a high noble and the prime minister of
Ch'l, so as to be able to carry your principles into practi^, though
you should thereupon raise the ruler to the headship of all the
other princes, or even to the royal dignity, it would not be to be
wondered at.— In such a position would your mind be perturbed or
not ? ’ Mencius replied, ‘ No. At forty, I attained to an unperturbed
mind.'

2 . CKdu said, ‘ Since it is so with you, my Master, you are far
beyond MSng Pan.' ‘ The mere attainment,’ said Mencius, ‘ is not

says :■

Dittor suffering.’ Literally, it is’ as u they were
loosed from being tnmed upside down and sus-
pended.'

^ That Mxacins wan arrAarED lu ak cancB-

XDUEED KOID ; ZHAX THS XEAHS BY WHICH HB
WISE SO WAS Hn KHOWIEDOE OE WOBDS A5D
*HB KOTTBISHHEET 0» his PASSIOE-HATUBB ; AED
J®AT nr THIS HB WAS A FOIXOWEB OF CIOEFCCtUS.
Hie chapter is divided into four parts : — the
first, pa^ 1-8, showing generally that there
are various ways to atti^ an unperturbed
mind ; the second, pars. 9, 10, exposing the
Mror of the way taken by Uie philosopher
Kto; the third, pars. 11-17, unfolding Men-
cius’s^ own way ; and the fourth, pars. 18-38,
showug that Mmcins followed Confucius, and
praising that Sage as the first of mortals. It
is chiefly owing to what Mencius says in this
chapter about Uie nourishment of the passion-
nature, that a place has been accorded to him
among the sages of China, or in immediate
proximity to ^em. His views are substan-
tially these : — Man’s nature is composite ; he
possesses moral and intellectual powers (com-

prehended by Mencius under the term
‘heart,’ ‘mind,’ interchanged with ‘the
^iR"), and active powers (summed up under

the term and embracing generally the

emotions, deares, appetites). The moral and
intellectual powers ought to be supreme and
govern, but there is a dose connexion between
them and the others which give eSect to them.
The active powers may not stunted, for then
the whole character ^11 be feeble. But on the
other hand, they most not be allowed to take
the lead. They most get their tone from the
mind, and the way to develop them in all
their completeness is to do good. Let them be
vigorous, and the mind dear and pure, and
we shall have the man, whom nothing external
to himself can perturb, — Horace’s jiutum it
tenaum fropotiU vinm. In brief, if we take
the soiium coipiu at the Boman adage, as not
expressing the mere physical body, but the
emotional and physical nature^ what Mencius
exhibits here, may be said to be ‘ metis sana m
oofponsoao.’ The attentive readerwill, I think,
find the above thoughts dispersed through this
chapter, and be able to separate them firom the
irrelevant matter (that especiUly relating to
Confhcius), with i^oh they are put forth, i.

fm , ‘to add,’ and generally ‘to confer upon,’
is here to be taken passively, — ‘ If on you wore
conferred the dignity <^, &o. 4th tone.

186

THE WOBKS OF MENCIUB.

[BX. II

$ij ^

^op M M

M — Sf
Tlf « W -S-

^K^Z^

X

g U .S M

diflBcult. The scholar KAo had attained to an unperturbed mind
at an earlier period of life than I did.’

3. Ch'du asked, ‘ Is there any ■way to an unperturbed mind V
The ans-wer was, ‘ Yes.

4. ‘ Pl-kung Y1I had this way of nourishing his valour ; — He did
not flinch fr6m any strokes at his body. He did not turn his eyes
aside from any thrusts at them. He considered that the slightest
push from any one was the same as if he -were beaten before the
crowds in the market-place, and that what he would not receive from
a common man in his loose large garments of hair, neither should he
receive from a prince of ten thousand chariots. He viewed stabbing
a prince of ten thousand chariots just as stabbing a fellow dressed
in cloth of hair. He feared not any of all the princes. A. bad word
addressed to him be always returned.

5. ‘ MSng Shih-sh^ bad this way of nourishing his valour : —

JS** are not to be separated by an or, as
most be; see on. ^ Analects,
XT, Ch'&u’s meaning is that, with so great
an office and heavy a charge, the mind might
well be perturbed : — would it be so with his
master? With Mencius's reply, compare Con-
fucius’s accotmt of himself. Analects, II. iv. 3.
3. M&ng P&n was a celebrated braT<^ who could
pull the horn from an ox’s head, and feared no
man. Kfto is the same who gives the name to the
6th Book of Mencius. |||| is not to bo

xinderstood so much with reference to the case
of Mkug Pin, as to the attainment of an un-
perturbed mind, without reference to the way
of attaining to it. 3. here
OT ‘method.’ 4. Pl-kung Yfi was a bravo,
belonging probably to Wei end con-

nected with its ruling famUy.

(and tone), literally, ‘not akin

bend, not eye avoid.' The meaning is not that
he had first been wounded in those parts, and
still was indifferent to the pain, but he
would press forward, careless of all riska
coven down to — ‘ the least

push,’ =disgraoe. f|| (ek’do, and tone) are
not to be separated, and made— '*tbe market-
place or the court.* The latter character isoaed,
because anciently the different parti oa in the
markets were arranged in their xe^ectiTe
ranks and places, as the officers in the
But compare Analects, XIV. xxzriiL i-

There is a difficulty with the '

Mtt

PT. 1. CH. II.]

THE WORKS OF MENCI0S.

187

■He said, “ I look upon not conquering and conquering in the same
To measure the enemy and then advance ; to calculate the
chances of victory and then engage : — this is to stand in awe of the
opposing force. How can I make certain of conquering ? I can only
rise superior to all fear.”

6. ‘Ming Shih-shS resembled the philosopher TsSng. Pl-kung
Yh resembled Tsze-hsift. I do not know to the valour of which of
the two the superiority should* be ascribed, but yet M&ng Shih-sh6
attended to what was of the greater importance.

7- ‘ Formerly, the philosopher Tsing said to Tsze-hsiang, “ Do you
love valour ? I heard an account of great valour from the Master.
It speaks thv ^ : — ‘ If, on self-examination, I find that I am not
Upright, shall I not be in fear even of a poor man in his loose
garments of hair-cloth 1 If, on self-examination, I find that I am
upright, I will go forward against thousands and tens of thousanda' ”

aa thiagentleman in the end of the pars- 1
graph simply esUa himself Henee the

is taken Uke our ‘h’m Mtog H’m-sh«. The
'iseof A, before the name, especially in the eonth
of China, is analogous to this. Notwithstanding
^ i“ *he first clause of this paragraph,
Wo need not translate difierently from the first
clause of the preceding. — see Ana-

lucts, VII. X. a; used here simply for ‘thej
enemy.' 6 . chapter. I

Ft-kung Yd thought of others, — of conquering ;
H&ng Shih-shfi of himself^ — of not being afraid.
The basis of the reference to the two dis-
ciples is the commonly receired idea of their
several characters. Tsing Shfin was refioc-
tive, and dealt with himself Tsze-hsik was
ambitious, and would not willingly be in-
ferior to others. 7. Tsie-hsiang was a cUsciple
ofTsing. properly, the straight seams,

from thd top to the edge, with which an ancient
cap was made, metaphorically used for ‘ straight,’

188

THE WORKS OF MENCIUS.

[BK. II.

4.>lt

•'Lt'

#^u\

nx^

^u-M
^ M

^jI\

X

M M

XX

B.Z

XX

M Si

M ^Ll\

X

Br«.ll

MXA.

mxw

ft

x^t.

M\mt,

8. ‘ Yet, what MSng Shih-shS maintained, being merdy his physical
energy, was after all inferior to what the philosopher Tstog main-
tained, which was indeed of the most importance.’

9. Kung-sun CKdu said, ‘ May I venture to ask an explanation
from you, Master, of how you maintain an unperturbed mind, and
how the philosopher K&o does the same 1 ’ Mencius ansv^ered, ‘ Kao
says, — “ What is not attained in words is not to be sought for in the
mind ; what produces dissatisfaction in the mind, is not to be helped
by passion-effort.” This last , — ^when there is unrest in the mind, not
to seek for relief from passion-effort, may be conceded. But not to
seek in the mind for what is not attained in words cannot be conceded.
The will is the leader of the passion-nature. The passion-nature
pervades and animates the body. The will is first and chief, and the
passion-nature is subordinate to it. Therefore I say, — Maintain firm
the will, and do no violence to the passion-nature.’

the interrogation being denoted by the
time of the voice. Still the is the final
particle, and not the initial ‘ how,’ with a
different tone, as Julien supposes. 8. Hera we
first meet the character , so important in
this chapter. Its different meanings may be
seen in Morrison and Medhurst. Originally it
was the same as ‘cloudy vapour.’ With

the addition of ^1^, ‘rice,’or J^, ‘fire,’which
was an old form, it should indicate ‘steam of
rice,’ or ‘ steam ’ generally. The sense in which
Mencius uses it is indicated in the transla-
tion and in the preliminary note. The sense

springs from its being used as correlate to
‘ the mind,' taken in connexion with the ides
of ‘energy’ inherent in it, from its composition.
Thus it signifies the lower portion of man’s
constitution ; and here, that lower part in its
lowest sense, — animal vigour or courage. The

refers to what had been conceded to Shfl
in par. 6. I translate as if there were a comma
or pause after the two g. KAo’s principle

seems to have been this, — utter indifference
to evBi-ything external, and entire passivity of
mind. Modem writers say that in his words
is to be found the essence of Buddhism, — that

PT. I. CH. II.]

THE WORKS OF MENCIUS,

189

10. Ch'du observed, ‘Since you say — “ The will is chief, and the
passion-nature is subordinate,” how do you also say, “ Maintain firm
the will, and do no violence to the passion-nature 1 ” ’ Mencius replied,
‘"V^en it is the will alone which is active, it moves the passion-nature.
When it is the passion-nature alone which is active, it moves the
will. For instance now, in the case ot a man falling or runnmg,
that is from the passion-nature, and yet it moves the mind.

11. ‘I venture to ask,’ said CKdu again, ‘ wherein you. Master,
surpass Kdo.’ Mencius told him, ‘ I understand words/ I am skilful
in nourishing my vast, flowing passion-nature.’

1 2 . CKdu pursued, ‘ I venture to ask what you mean by your
vast, flowing passion-nature !’ The reply was, ‘ It is difficult to
describe it.

the object of his attainjnent was the Buddhistic
nirvana, and perhaps this helps us to a glimpse
of his meaning. Commentators take sides on
'J^ whether the ‘ words ’ are KAo’s

own woi^ or those of others. To me it is
hardly doubtful that they must be taken as the
words of others. Mencius’s account of himself
below, as ‘knowing words,’ seems to require
this. At the same time, a reference to Kko’s
arguments with Mencius, in Bk. VT, where he
changes the form of his assertions, without
seeming to bo aware of their refutation, gives
some plausibility to the other view. Cb&o Chi
understands the expression thus : — ‘ If men’s
words are bad, I wUl not inquire about their
hearts ; if their hearts are bad, I will not

inquire about their words 1 ’ The pij is not an
approval of Kko’s second proposition, but a con-
cession of it simply as not so bad as his first.
Mencius goes on to show wherein he considered
It as defective. From his language here, and in
next paragraph, we see that he uses

and synonymously. = mziC’-

‘the is the filling up of the body.’
might seem here to be little more than the
‘breath,’ but that meaning would come alto-
gethershortof the term throughcutthe chapter.

10. Ch'iu did not understand what his master
had said about the relation between the mind
and the passion -nature, and as the latter was
subordinate, would have had itdisregarfed alto-
gether : — hence his question. Mencius shows
that the passion-nature is really a part of our
constitution, acts upon the mind, and is act ed
on by it, and may not bo disr^arded. “
^ — -. The meets Ch&u’s disregard* of

the passion'iiature, as not worth attending to.

11. The illustration here is not a very happy
one, leading 'as to thinJc of in .its merely
material signification, as in the last paragraph.

there is much vain babbling in the commen-
taries, to show how the of heaven and earth

190

THE WOEKS OP MENCIUS.

[BK. II.

A ^ if
AM

^ UlM ^ M*J

nmifumM

A JU» i'h he

±^%m

^ J

mM
1 ^iw

^ A

o/jiW

1 ^ W>

4 . m

m K

«

4 o

dKs

Mi

M.

4 .

T

4 .

A

1 3. * This is the passion-nature : — It is exceedingly great, and
exceedingly strong. Being nourished by rectitude, and sustaining
no injury, it fills up all between heaven and earth.

14. ‘ This is the passion-nature : — It is the mate and assistant of
righteousness and reason. Without it, man is in a state of starvation.

15. ‘It is produced by the accunaulation of righteous deeds; it is
not to be obtained by incidental acts of righteousness. If the mind
does not feel complacency in the conduct, uie nature becomes starved.
I therefore said, “ K 4 o has never understood righteousness, because
he makes it something external.”

16. 'There must be the couitant practice of this righteousness,
but without the object of thereby nourishing the passion-nature. Let
not the mind forget its work, but let there be no assisting the growtii
of that nature. Let us not be like the man of Sung. There was
a man of Sung, who was grieved that his growing com was not

i* the also of m^n. Mencios, it seems to
me, has before hU mind the ideal of a perfect
man, complete in aU the parta of hia eonstihi-
tion. It is this which gives its elcTStion to his
Ung:aage. 13- |j|[ ^>— a« in 7 > >5 ; I

as in the latter part of par. 15.
is here in the sense of * to fill up,’ not ‘ to stop
up.’ still the is one

of those Asrow expressions, which fill the car, but
do not inform the mind. 14. A pause must be
made after the vdiieh refers to the

par. 9. It is better, however, in the trsnalatioii,
to supply ‘man,’ than ‘body.’ 15. ‘to

take an enemy by surprise ; ’ and
‘ incidental acts righteonsneesL’ refers
to the paasioD-natnre itself. The analysia of
conduct and feeling here is very good. Men*
cins’s sentiment is just, ’TVs amteimtt Motos
cowards of us aU. On the latter sentence, see
Bk. VI. V. s< aL 16. X have given the meaning

after Ohio Ch*t, to wiiom
Cbd Hid also inclines. Bat for tiieir help, we

PT. I. CH. II.]

THE WORKS OF MENCIUS.

191

^ S ^ t ^ ^

^ Oo^ tS ^ PH

f SgSf f |(

longer, and so he pulled it up. ffavmff done this, he returned home
looking very stupid, and said to his people, “I am tired to-day
1 have been helping the com to grow long.” His son ran to look at
It, tound the com all withered. There are few in the world
Who do not deal with their pasdom-naiure, as if they were assisting
me com to grow long. Some indeed consider it of no benefit to
tnern, and let it alone : — they do not weed their com. They who
assist It to grow long, pull out their com. What thera do is not
only ot no benefit to the nature, but it also injures it.’
j Kung~mn CKdu further a«ied, ‘ What do you mean by saying
ti^t you understand whatever words you hearV Mencius replied.
When words are one-sided, I know how the mind of the speaker is
Clouded over. When words are extravagant, I know how the mind
IS taUen and sunk. When words are all-depraved, I know how the
wtna has departed from principle. When words are evasive, I know
Ow he mind is at its wit’s end. These evils growing in the mind,

•hould hardly know what to make of it. JjP in aU the rest of the chapter. I have supplied
is taken in the sense of ^ < to do with siter Chft Hii, who himself follows

soUcipationo^ or a view tofan'Xrior object.’ Chih-ch’i ^ ^), scholar, who
^His meaning of the term is supported bvan - sometimes erre

•Jmmpleftomfhe ^ ^ j . ^«io^y in tiie l*st part, through not dis-

„ tired, tmgoishing the speakers. With regard to the

7 . w sometimes before, we mica *.i»a mm. 1 first erouiid of Menaius^A suneWAritw nvAw

interlooutor end the rnAmm • • • jl^ x other, so he is still less satisfactory,

uw>r, and tbe same omission is frequent —to my mind at least Perhaps he means to

[BK. II.

192

THE WORKS OF MENCIUS.

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do injury to government, and, displayed in the government, are
hurtful to the conduct of affairs. When a Sage shall again arise,
he will certainly foUow my words.’

1 8. On this Ch'du observed, ‘ Ts^i Wo and Tsze-kung were skilful
in speaking. Zan Ni<i, the disciple Min, and Yen Ytian, while their
words were good, were distinguished for their virtuous conduct.
Confucius united the qualities of the disciples in himself, hut still
he said, “ In the matter of speeches, I am not competent.” — Then,
Master, have you attained to be a Sage ? ’

19. Mencius said, ‘ Oh ! what words are these ? Formerly Tsze-
kung asked Confucius, saying, “ Master, are you a Sage ? ” Confucius
answered him. “ A Sage is what I cannot rise to. I learn without
satiety, and teach without being tired.” Tsze-kung said, "You learn
without satiety ; — that shows your wisdom. You teach without

say, that however great the dignity to which
he might be raised, his knowledge of words,
and ability in referring incorrect and injurious
speeches to the mental defects from which they
sprang, would keep him from being delude^
and preserve his mind unperturbed. One of the
scholars Ch'«ng uses this illustration : — ‘ Men-
cius with his knowledge of words was like aman
seated aloR on the dais, who can distinguish aU
the movements of the people below the hall,
which he could not do, if it were necessary for
him to descend and mingle with the crowd.’
The concluding remark gives rise to the rest of
the chapter, it seeming to Ch'Au that Mencius
placed himself by it on the platform of sages.
18. Compare Analects, XL ii. a, to the enumera-
tion in which of the excellences of several of
Confucius's disciples there seems to be here
a referencet There, However, it is said that Zm
Nifl, Min, and Yon YOan were distinguished for

and here we have the addition
^ , which give a good deal of trouble.

Some

take ~ as a verb, — * were skilful to speak of
virtuous conduct.’ So the Tartar version, ac-
cording to Jnlien. Sun Shih makes it a noun,
as I do. The references to the disciples are
quite inept. The point of Chku’s inquiry lies
in Confucius’s remark, found nowhere else, and
obscure enough. He thinks Mencius is
more to himself thanConfircius did. Ohio Ch’l,
however, takes

as a remark

of Mencius, but it is quite unnatural to do so.

Observe the force of the jgP,— pou Aim come to

be. 19. in ist tone ; an ezelanution, not
interrog^ve. This conversation with Tsse-
kung is not found in the Analects. Compare

PT. I. CH. II.]

THE WORKS OF MENCTOS.

193

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being tired : — that shows your benevolence. Benevolent and wise ;
—Master, you ARE a Sage.” Now, since Confucius would not allow
himself to be regarded as a Sage, what words were those?’

20. Ch'du said, ‘Formerly, I once heard this : — Tsze-hsi^, Tsze-yh,
and Tsze-chang had each one member of the Sage. Za,n NiA, the
disciple Min, and Yen Yiian had all the members, but in small
proportions. I venture to ask, — With which of these are you pleased
to rank yourself?’

21. Mencius replied, ‘Let us drop speaking about these, if you
please.’

22. CKdu then asked, ‘What do you say of Po-i and 1 Yin?’

‘ Their ways wei'e ditferentyVow mine’ said Mencius. ‘ Not to serve
a pnnce whom he did not esteem, nor command a people whom he
did not approve ; in a time of good government to take oflSce, and
on the occurrence of confusion to retire : — this was the way of Po-i.
To say — “ Whom may I not serve ? My serving him makes him my
ruler. What people may I not command? My commanding them

Analects,^ VII. ii, xsviii, which latter chapter
may possibly be another Tersion of what Men-
cius says here. so. is used with other
verba to give a deferential tone to what they say.
ai. Compare Bk. I. Pt II. xxi. Does Mencins
Aere mdicate that he thought himself superior
TO all the worthies referred to — even to Yen
YOm ? Hardly so much as that ; but that he
could not be content with them for his model.

aa. Po-1, — see Analects, V. xxii. t Yin, — see
Analects, XTI. xxii.

the emphatic his, i.e. as paraphrased in the
translation.

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makes them my people.” In a time of good government to take office,
and when disorder prevailed, also to take office : — that was the way of
t Yin. When it was proper to go into office, then to go into it ;
when it was proper to keep retired from office, then to keep retired
from it ; when it was proper to continue in it long, then to continue
in it long ; when it was proper to withdraw from it quickly, then to
withdraw quickly ; — that was the way of Confucius. These were all
sages of antiquity, and I have not attained to do what they did.
But what I wish to do is to learn to be like Confucius.’

23. CKdu said, ' Comparing Po-i and 1 Yin with Confucius, are
they to be placed in the same rank 1 ’ Mencius replied, ‘ No, Since
there were living men until now, there never was another Confucius.’

24. CKdu said, ‘ Then, did they have any 'points of agreement
unth him?’ The reply was, — ‘Yes. If they had been sovereigns
over a hundred It of territory, they would, all of them, have brought
all the princes to attend in their court, and have obtained the
throne. And none of them, in order to obtain the throne, would
have committed one act of unrighteousness, or put to death one
innocent person. In those things they agreed with him.’

. I hare given the meaning, bat

the ooneiaeneas of the text mefces it difBcult
to a leemer. The different weys of Po- 1 , t Yin,
and Confacins are thns expressed : — ‘The prin-
ciple of the first was pnrity—

; that of the second was office —

B. ; that of the third was what the time

required— 33. The mean-
ing of thia paragraph is expressed rightly in the

PT. I. CH. II j

THE WOBKS OF MENCIUS.

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25. Ch'du said, ‘ I venture to ask wherein he differed from
them.' Mencius replied, ‘ Ts 4 i Wo, Tsze-kung, and YA Zo had
wisdom sufficient to know the sage. Even had they been ranking
themselves low, 'they would not have demeaned themselves to flatter
their fevourite.

26. 'Now, TsAi Wo said, “According to my view of our Master,
he was far superior to Y&o and Shun.”

27. ‘ Tsze-kung said, “ By viewing the ceremonial ordinances
of a prince, we know the character of his government. By hearing
lus music, we know the character of his virtue. After the lapse
of a hundred ages I can arrange, according to their merits, the
kings of a hundred ages ; — not one of them can escape me. From
the oirth of mankind till now; there has never been another like our
Master.”

28. ‘ Yff Zo said, “ Is it only among men that it is so ? There is
the Ch'l-lin among quadrupeds, the FSng-hwang among birds, the

tlraiudmtion. If we understand a before
U»e then the idiom is like that of

in Bk. I. Ft L UL 1. 25. — vA, or

»rf, * low-lying water,’ used here simply for
‘low,’ with reference to the wisdom of Tsfti Wo
«nd Tsie-kimg, in their own estimetion. H
m the sense of ‘pertisl,’» ‘to Setter,' 26. With
this end the two next persgrsphs, compere the

euloginm of Confucius, in the Chung Tung, cheps.
30-32, end Analects, XIX. xxiii-xxv.

— see Analects, XI. U. 28. The di'i is proi^riy
the male, and the lin, the female of the enira el
referred to ; — a monster, with a deer’s body, an
ox’s tail, and a horse’s feet, which appears to
greet the birth of s sage, or the reign of a sags

soTereign. Both in

names of the male and female are put together.

O 2

196

THE WORKS OF MENCIUS.

[bk. II.

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A M.3E.* T JL * 4LM

H.T-4 m A£

#i;r;

Ain^a.:^ E*A«

IS S' A, as
4.S.»St
S13l-i|as#

TAi mountain among mounds and ant-hiUs, and rivers and seas
among rain-pools. Though different in degree, they are the same in
kind. So the sages among mankind are also the same in kind. But
they stand out from their fellows, and rise above the level, and from
the birth of mankind till now, there never has been one so complete
as Confucius.” ’

Char. III. i. Mencius said, ‘ He who, using force, makes a pre-
tence to benevolence is the leader of the princes. A leader of the
princes requires a large kingdom. He who, using virtue, pra^ises
benevolence is the sovereign of the kingdom. To become the
sovereign of the kingdom, a ]prince need not wait for a large
kingdom. T'ang did it with onZy seventy U, and king Win with
only a hundred.

2. ‘ When one by force subdues men, they do not submit to him
in heart. They submit, because their strength is not adequate to remst

to indicate one individual of either sex. The i
image in is that of stalks of

grass or grain, shooting high above the level of
the waving field.

‘ there has not been one more complete than
Confucius.’ But this would be no more than
putting Confucius on a level with other sages.
I have therefore translated after the example

of Chfi Hsi, who says — Q A, |51

. That is one of the

explanations of the character given by
^ I ^ , in his Treatise on the Particles.

3. Thx DirvEBsacs Bxrwxxn a oHiitrrAnt or

THE rKinCES AED A SOVXRXIQN OF THE KIEOnOH ;
AHD BErWZEE SCBinsSIOE SECUBED BY FOBOE AB»
THAT PBODUCED BY vnTTUE. I. and are
here the recognised titles and not = ‘ to acquire
the chieftaincy,’ ‘ to acquire the sovereignty.’
-Tn the we find much said on the

meaning of the two characters. is fioin

turee strokes ^ denoting heaven, earth,
and man, with a fourth stroke, — * or unity,
going through them, grasping and uniting them
together, thus affording the highest possible
conception of power or ability. is synony-

mous with •^j^, and of kindred meaning with
I the words, of nearly the same sound, ttL’ *to

PT. I. CH. IV.]

THE WORKS Of MENCIUS.

197

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When one subdues men by virtue, in their heaits’ core they are
pleased, and sincerely submit, as was the case with the seventy
disciples in their submission to Confucius. What is said in the
Book of Poetry,

“ From the west, from the east.

From the south, from the north,

There was not one who thought of refusing submission,”
is an illustration of this.’

Chap. IV. i. Mencius said, ‘Benevolence brings glory a pm»ce,
and the opposite of it brings disgrace. For i/ie jn'inceg of the present
day to hate disgrace and yet to live complacently doing what is not
benevolent, is like hating moisture and yet living in a low situation.

2. ‘ If a prince hates disgrace, the best course for him to pursue,
rs to esteem virtue and honour virtuous scholars, giving the worthiest
among them places of dignity, and the able offices of trust. When
throughout his kingdom there is leisure and rest from external

gtasp vvith the hand,’ and ‘to urge,’ ‘to

prees.’ is translated by Julien,

— ‘ $u«i tumpe uires (i. e. vis armorum) ad id obUnm-
dum non snfficiuni' Possibly some Chinese com-
mentators may have sanctioned such an inter-
pretetion, but it has nowhere come under my
notice. The ‘seventydisciples’ is givinga round
number, the enumeration of them differing in
different works. We find them reckoned at 73,
76, 4c. See in the prolegomena to vol. i, p. i la.
For the ode see the Shih-ching, IH. i. Ode X.
st. 6, celebrating the influence of the kings Win
and Wfl. The four quarters are to be viewed

ftum H4o king Wft’s capital. is not

to be taken as an abstract noun, = ‘ thought.’

a statesman and scholar of the

eleventh century, says on this chapter : — ‘ He
who subdues men by force, has the intention of
subduing them, and they dare not but submit.
He who subdues men by virtue, has no inten-
tion to subdue them, and they cannot but sub-
mit. From antiquity downwards there have
i been many dissertations on the leaders of the
i princes, and the true sovereign, but none so
I deep, incisive, and perspicuous as this chapter.’

4. Qxobt is THU sums bssult of B£MSV0LEHT
oovEBiiHSirr. CAnsjarr Ann HAFPinB» abx

xas’s own ssEKino. i. ^ 'fZ!) literally,
‘ to dwell in not-benevolence,’ i. e. complacently
to go on in the practice of what is not benevo-
lent. a. covers as far as to iSlliil’

198

THE WORKS OF MENCIUS.

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trmliUa, let him, taking advantage of such* a season, clearly digest the
principles of his government with its legal sanctions, and then even
great kingdoms will be constrained to stand in awe of him.

3. ‘ It IS said in the Book of Poetrv,

“ Before the heavens were dark wfth rain,

I gathered the bark from the roots of the mulberry trees.

And wove it closely to form the window and door of my nest;
Now, I thought, ye people below.

Perhaps ye will not dare to insult me.”

Confucius said, “ Did not he who made this ode understand the way
of governing ? If a prince is able rightly to govern his kingdom,
who will dare to insult him ?

4. But now the princes take advantage of the time when through-
out their kingdoms there is leisure and rest from external troubles,
to abandon themselves to pleasure and indolent indifference ; — they
in lact seek for calamities for themselves.

5- Calamity and happiness in all cases are mens own seeking.

the next clauae are
to bo taken as in apposition simply with the
one preceding See the Doctrine of the Mean,
chap. XX. The'

here corre*

aponda to the ^ ^ there, and the ^ ^
““y embrace both the ^ and

— not punishments, but
penal 3, See the Shih-ching, I. xv. Ode H.

st. 3, where for we have

the difference not affecting the
sense. The ode is an appeal by some small bird
to an owl not to destroy its nest, which bird, in
Mencius’s application of the words, is made to
represent a wise prince taking all precautionary
measurea 4. — readp[an, snd tone, nearly

synonjrinoas with the next character, — (to).
6. For the ode see the Shih-ching, IIL hMe I.

PT. I. CH. V.] THE WORKS OF MENCIUS. 199

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6. ‘ This is illustrated by what is said in the Book of Poetry, —
“Be always studious to be in harmony with the ordinances
of God,

So you will certainly get for yourself much happiness
and by the passage of the T4i Chiah, — “ When Heaven sends down
calamities, it is still possible to escape from them ; when we occasion
the calamities ourselves, it is not possible any longer to live. ” ’
Chap. V, i. Mencius said, ‘If a ruler give honour to men of
talents and virtue and employ the able, so that oGSces shall all be
filled by individuals of distinction and mark; — then all the scholars
of the kingdom will be pleased, and wish to stand in his court.

2 . ‘ If, m the market-place (f his capital, he levy a ground-rent
on the shops but do not tax the goods, or enforce the proper regula-
tions without levying a ground-rent ; — then all the traders oi the
kingdom will be pleased, and wish to store their goods in his
market-place.

8t & W ‘ to think of.' For the other

quotation, see the Sbu-ching, IV. y. Sect. II, 3,
Ufhere we have ‘ to escape,’ for but
the meaning is the same.

5. VaBIOOT POtNTS or TBUE BOYAL OOVEBYJfEKT
BBStBCTZD BT THE PKDICES OT UeITCIUS’s TIKE,
ATl'EBTTOK TO WHICH WOULD SURELY CABBY AXY
OKE OF THEM TO THE BOYAL TBSOIIE. I. Compare
Iastchapter,par.a. Thewisestamong 1,000 men
is called ; the wisest among ten is called
Numbers, however, do not enter into the sig.
nifieation of the terms here.

- 7 ^, — compare Bk. L Pu I. vii. la a. J^,
‘ a ah<^, or maiiet-stance, ’ is used here as a verb,
‘ to levy ground-rent for such a shop.’ Accord-

ing to Cbti Hsi, in the we are to

understand the market-place here as that in
the capital, which was built on the plan of the
division of the land, after the figure of the
character ^ 1 ^. The middle square behind was
the ; the centre one was occupied by the

palace ; the front one by the ancestral and other
temples, government treasuries, arsenals, fie. ;
and the three squares on each dde were occu-
pied by the people. He adds that, when tradeie
became too many, a ground-rent was levied ;
when they were few, it was remitted, and.only
a surveillance was exercised of the markets by
the proper officers. That surveillance extended
to the inspection of weights and measures, regu-
lation of the price, Ac. See its duties detailed

200

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3. ‘ If, at his frontieivpasses, there he an inspection of persons,
but no taxes charged on goods or other articles, then all the travellers
of the kingdom will be pleased, and wish to make their tours on his
roads.

4. ‘If he require that the husbandmen give their mutual aid
to cultivate the public field, and exact no other taxes from them ; —
then all the husbandmen of the kingdom will be pleased, and wish
to plough in his fields.

5. ‘ If from the occupiers of the shops in his market-place he do
not exact the fine of the individual idler, or of the hamlet’s quota
of cloth, then aU the people of the kingdom will be pleased, and wish
to come and be his people.

6. ‘ If a ruler can truly practise these five things, then the people
in the neighbouring kingdoms will look up to him as a parent.
From the first birth of mankind till now, never has any one led

in the Chiu-li, XIV. Tii. 3. Compare Bk. I.
Ft. IL T. 3 ; Ft. L vii. 18. All critics refer for
the illustration of this rule to the account of the
duties of the ^ in the Chku-ll, XV. xi.
But from that it would appear that the levying
no duties at the passes was only in bad years,
and hence' some have argued that Mencius’s
lesson was only for the emergency of ihe time.
To avoid that conclusion, the author of the

|/l<j contends that the Ch 4 u-li

has been interpolated in the place, — rightly, as
it seems to me. 4. The rule of
is the same as that of — Bk. I.

Ft. II. V. 3. 5. It is acknowledj^ by commen-
tators that it is only a vague notion which we
can obtain of the meaning of this paragraph.

to be taken as in the translation, or

verbally as in the second paragraph? What was

the ? And what the It

appears from the Chftu-li, that there was a fine,
exacted from idlers or loafers in the towns,
caUed and it is said that the family

which did not plant mnlberry trees and flax
according to the rules, was condemned to pay
one hamlet, or twenty-five fiunilies’, quota of
cloth. But may be taken in the sense ot
money, simply which is a signification
attaching to it. We must leave the passage in
the obscurity which has always rested on it.
Mencius is evidently protesting against some
injurious exactions of the time.

but the addition of the character tr seems
intended to conyey the idea of the people of
other States coming to put themselves under
a new rule. 6, ‘truly.’ Observe

PT. I. CH. VI.]

THE WORKS OP MENCIUS.

201

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children to attack their parent, and 8uccee«ied in his design. Thus,
such a ruler will not have an enemy in all the kingdom, and he who
has no enemy in the kingdom is the minister of Heaven. Never has
there been a ruler in such a case who did not attain to the royal
dignity.’

Chap. YL i . Mencius said, * All men have a mind which cannot
bear to see the sufferings of others.

2 . ‘ The ancient kings had this commiserating mind, and they,
as a matter of course, had likewise a commiserating government.
When with a commiserating mind was practised a commiserating
government, to rule the kingdom was as easy a matter as to make
anything go round in the palm.

, — ‘Hie ministeT
or officer of Heaven.’ On this designation the
commentator observes : — ‘An

officer is one commissioned by bis sovereign ;
the officer of Heaven is he who is commissioned
by Heaven. He who bears his sovereign’s com-
mission can punish men and put them to death.
He may deal so with all criminals. He who
bean the commission of Heaven, can execute
judgment on men, and smite them. With aU
who are oppressing and misgoverning their
kingdoms, he can deal so.’

6 . That bexxvoubcx, sieBTBonsHxas, pbo-

PBETT, Aim XBOWLKDSS BXLOXe TO MAH AS
KATUBAIXT AS HIS lOUK UMBS, ABD MAT AS

EASIX.T SB EZEBCisEn. The assertions made in
this chapter are nniversaliy tru^ but they are
to be understood as spoken here with special
reference to the oppressive ways and gov em-
ment of the princes of Mencius’s time. i.

^^aloneisnsed in Bk. I. Pt L vii. 4, 5, 6 .
is added here, because the discourse is entirely
of a man’s feelings, as exercised towards other
men. , — ‘ the mind,’ embracing the whole

mental constitution. The , after ChAo

Ch'i, says that ^ ^ means— ‘ cannot

bear to injure others.' But it is not only can-
not bear to inflict Suffering, bnt also cannot
bear to see suffering. The examples in Bk. I.
Pt. I. vii, make this plain. 2. — used

adverbially,as in Analects, X. x. i. —

202

THE WOKKS OF MENCIUS.

[bk. II.

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3. ‘ When I say that all men have a mind which cannot bear
to see the sufferings of others, my meaning may be illustrated thus ; —
even now-a-days, if men suddenly see a child about to fall into a well,
they will without exception experience a feeling of alarm and distress.
They will fed so, not as a ground on which they may gain the
favour of the child’s parents, nor as a ground on which they may
seek the praise of their neighbours and friends, nor from a dislike
to the reputation of having been unmoved by such a thing.

4. ‘ From this case we may perceive that the feeling of commisera-
tion is essential to man, that the feeling of shame and dislike is
essential to man, that the feeling of modesty and complaisance is
essential to man, and that the feeling of approving and disapproving
is essential to man.

5. ‘ The feeling of commiseration is the principle of benevolence.

must be taken generally, = ‘atbing,’or as
giving a passive signification to the verb. — ‘The
government of the kingdom conld be made to go
round,’ 4 c. Perhaps the latter construction is
to be preferred. The whole is to be translated in
the past sense, being descriptive of the ancient

kings. 3. ‘an infant at the breast,’ here =
‘a very yomag child.’ read as, and^j^.

, — ‘to form a friendship with,’ ‘to get
the favour of the 1st tone, =>

comp*r© Analects, VI. UL 4.
is to be Joined to — ‘men of the present
time,* in opposition *to the former kings/

j 4, The two negatiTes in the different

I clauses make the stronger possible aiBnnntioii*
Literally, ‘Without the feeling of conuniswa*
tion there would not be fnan,*Ae.^ or ‘ If a person
be without this, he is not a mar,* Ac.

* pain and distr ess,* but as it is on illustration
of the -^e may render it by

‘ comniiseration.' ‘Sbalne and dislike,’ the

sAame is for one's own want of goodness, and
the duUke is of the want of it in other •>*>***
‘Modesty and comphusanoe,' — mocfes^ is the
unloosing and separating from one’s self, and
I complaisance is out-giving to others. ^Approving
and disapproving,* — ctpprwwpis the knowledge'
of goodness, and the approbation of it aeeord-
ingly, and dtsaftprovinff is the knowledge of what

PT. I. CH. VI.]

THE WORKS OF MENCIUS.

203

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iM M
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The feeling of shame and dislike is the principle of righteousness.
The feeling of modesty and complaisance is tne principle of pro-
priety. The feeling of approving and disapproving is the principle
of knowledge.

6. ‘ Men have these four principles just as they have their four
limbs. When men, having these four principles, yet say of themselves
that they cannot develop them, they play tne tliief with themselves,
and he who says of his prince that he cannot develop them plays
the thief with his prince.

7. ‘ Since all men have these four principles in themselves, let
them know to give them all their development and completion, and
the issue will be like that of fire which has begun to burn, or that
of a spring which has begun to find vent. Let them have their
complete development, and they will suffice to love and protect all

I feelings wltich he has specified, Mendna reasons
; to the moral elements of our natoie. It will
be seen how to knowledge,’ ‘wisdom,’ he
gives a moral sense. Compare Gton. ii. 17, iii.
5, 6 ; Job xrxviii. 36. 6. — omnpare Bk.
I. Pt. II. viit. 3, but we can retain its primitive
meaning in the translation. 7.

, not ‘all who have,’ Ac., but
‘all having,’ — juastdioat, ‘in their
ego-ity.’ belongs to the

below, and refers to the
says : — ‘the character

is evil, and disapprobation of it accordingly.
Such is the account of the terms in the text,
given by Chfl Hsi and others. 'The feelings
described make up, he says, the mind of man,
and Mencius ‘ discoursing a^ut commiseration
goes on to enumerate them alL’ This seems to
be the true account of the introduction of the
Various principles. They lie together, merely
in apposition. In the ^ ^ and ^

however, Chfi Hsi labours to develop ibe other
three from the first,— ^Observe that * the feeling
of shame and dislike,’ Ac., in the original, is —
‘ the mind that feels and dislikes,’ Ac.

IS explained by

that point outside, which may be laid hold of,
and will guide us to all within. From the

204

THE WORKS OF MENCIUS.

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within the four seas. Let them be denied that development, and
they will not suffice for a man to serve his parents with.’

Chap. VII. i. Mencius said, ‘Is the arrow-maker less benevolent
than the maker of armour of defence ? And yet, the arrow-maker’s
only fear is lest men should not be hurt, and the armour-maker’s
only fear is lest men should be hurt. So it is with the priest and
the coffin-maker. The choice of a profession, therefore, is a thing in
which great caution is required.

2. ‘ Confucius said, “ It is virtuous manners which constitute the
excellence of a neighbourhood. If a man, in selecting a residence,
do not fix on one where such prevail, how can he be wise 1" Now,
benevolence is the most honourable dignity conferred by Heaven, and
the quiet home in w hich man should dwell. Since no one can hinder
us from being so, if yet we are not benevolent ; — this is being not
wise.

3. ‘ From the want of benevolence and the want of wisdom will

to have weight attached to it/ This is true,
Mencius may well bay — ‘Let men know,’ or
*If men know/ How is it that after all his
analyses of our nature to prove its goodness,
the ai^llcation of his principles must begin
with an ir?

7. Air EXHOBTATlOir TO BElTEVOIXaca FBOM THE
DISOBACS WBIC’H MUST ATTEim THE WANT OP IT,
LIKE THE DIMBACE OF A HAK WHO DOES NOT KNOW

wspBorassioii.

the belongs not to the but to the
If we might construe it with the we

should have an instance paiallel to
in ii aS, — ‘oenevolent as/ the being =

"^Ud- has the meaning of ‘all annoar

of defence.’ — see Analects, XIII. xxii,

w here I have translated it ‘wizard.’ Asopposed
to (here ‘ a coffin-maker ’), one who makes
provision for the death of men, it indicates one
who prays for men’s life and prosperity. Bnt
Mencius pursues his illustration too fv An
arrow maker need not be inhumane, a. See
Analects, IV. i. The commentators begin to
bring in the idea of a profession at

.but the whole quotation must be taken
first in its proper sense. The at the

end refer to the same characters in the quota-
tion. 3. succeeding shows that the

PT. I. CH. VIII.]

THE WORKS OP .MENCIUS,

205

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ensue the entire absence of propriety and righteousness { — lie who
is in such a case must be the servant of other men. To be the
servant of men and yet ashamed of such servitude, is like a bow-
maker’s being ashamed to make bows, or an arrow-maker’s being
ashamed to make arrows.

4. ‘ If he be ashamed of his ca.se, liis best course is to practise
benevolence.

5. ‘ The man who would be benevolent is like the archer. The
archer adjusts himself and then shoots. If he misses, he does uct
murmur against those who surpass himself. He simply turns round
and seeks the cause of his failure in himself.’

Chap, VIII, i. Mencius said, ‘When any one told Tsze-lu that
he had a fault, he rejoiced.

2. ‘ When Yu heard good words, he bowed to the speaker.

3. ‘ The great Shun had a still greater delight in what was good.
Se regarded virtue as the common property of himself and others,
giving up his own way to follow that of others, and delighting to
i^m from others to practise what was good.

second clause ensues from the first. — example of this in Vii. It is said, —

bowed at these excellent words.’ 3.

A Compare Annlects, III. Tii and xvi. HAK is exp .ainod by Chfl HsI
8. How SAMB ASD WOHm US DEUOHTED IW *K ^ ^ dS .rfl, ‘He con-

x^ B Ooon. I. Tme-ia’s ardour in pnrsuing gi'de^^^Uc_ 4 on,'^n^he^)od of the
his s^-imprsiTeinent appears in the Analects, world, and did not think it private to

V. ziu ; XL xxL Bnt tiie particular point any/ Sliun's distinction was that he did not
BMa&tioned in the tert is nowhere else related of think of himself, as Tsze*lu did, nor of others,
him. 3. In the Sti'd-ching, ll.iil. i, we hare an as Yfl did, but only of what was good, and un-

206

THE WORKS OF MENCIUS.

[bk. II.

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Z -:ic A ^ # SiK * W #

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4. ‘ From the time when be ploughed and sowed, exercised the
potter’s art, and was a fisherman, to the time when he became
emperor, he was continually learning from others.

5. ‘ To take example from others to practise virtue, is to help
them in the same practice. Therefore, there is no attribute of the
superior man greater than his helping men to practise virtue.’

Chap. IX. i. Mencius said, ‘ Po-i would not serve a prince whom
he did not approve, nor associate with a Mend whom he did not
esteem. He would not stand in a bad prince’s court, nor speak with
a bad man. To stand in a bad prince’s court, or to speak with a bad
man, would have been to him the same as to sit with his court robes
and court cap amid mire and ashes. Pursuing the examination of
his dislike to what was evil, we Jind that he thought it nece$sary, if
he happened to be standing with a villager whose cap> was not

eoDseioaaly was carried to it, wherever he saw
it. 4. Of Shtin in his early days it is related
in the ‘Historical Records,' that ‘he ploughed
at the U ^ mountain, did potter’s work on
the banks of the Yellow Rirer, fished in the Lei
lake ^ and made various implements

on the Shku hill often resided

at Ffi-hsi&f'^i V There will be occasion
to consider wheiethese places were, in con-
nexion with srnne of Mencius’s fiitnre references
to Shun. Dr. Medhurst supposes them to have
been in Shan-hri. See his Translation of the
ShA-ehing, p. 33a. 5. is here in the sense

help.’ The meaning is that others,
seeing their virtue so imitated, would be stimu-
lated to greater diligence in the doing of it.

9. PicTUBKs or Po-t aim Hdi or LiA-HSik,
am Hsiicius’s junoniiT covcxbbivg thsx. i-

Compare chap. ii. aa. In Mkzm-K
refers to the preceding and may be trans-
lated prince, but in M^A jfc’A refers
to the preceding^^^, and must be tmm sl a t ed
1”*“"’ ‘mire and charcoal.’

' ^ is Mencius’s speaking in his

FT. I. CH. IX.]

the works of MENCroS.

207

it 7 ; IE S iS E.7:

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is^seii«»FA.«
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rightly adjusted, to leave him with a high air, as if he were going
to be defiled. Therefore, although some of the princes made applica-
tion to him with very proper messages, he would not receive their
gifts. — He would not receive their gifts, counting it inconsistent
with his purity to go to them.

2. ‘ Hfii of LiO-hsiA was not ashamed to serve an impure pnnce,
nor did he think it low to be an inferior oflScer. When advanced to
employment, he did not conceal his virtue, but made it a point to
carry out his principles. When neglected and left without office,
he did not murmur. When straitened by poverty, he did not grieve.
Accordingly, he had a saying," You are you, and I am I. Although
you stand by my side with breast and arms bare, or with your body
naked, how can you defile mel” Therefore, self-possessed, he
companied with men indifferently, at the same time not losing
himself. JVAen Tie vrislied to leave, if pressed to remain in office, he
would remain. — He would remain in office, when pressed to do so,
not counting it required by his purity to go away.’

ownpeiaon.

is the ‘thonj^t’ of Po-L

jl^> according to ChaHst,is ‘the appear-
ance of going away withont looking round.’
Chto Chi makes it ‘ the appearance of being
ashamed not so well.* The final ^ gives

poeitiveness to the affirmation of the preceding
cUuse. a. Hui of Lift-hsiA,— see Analects, XV.

xiii ; XVTIL ii, viii*

properly refers to the party addressed, ‘ you are

you.’ 3. Compare chap, ii.aa. by this

208

THE WORKS OP MENCIUS.

[bk. II.

3. Mencius eaid, ‘ Po-J was narrow-minded, and HOi of Liii-hsi 4
was wanting in self-respect. The superior man will not manifest
either narrow-mindedn^, or the want of self-respect.’

term we most suppose that Menoius makes
a tacit reference to himself, aa having proposed
Confucius as his model. The writer
says: — ‘Elsewhere Henciua adriaes men to

imitate t and Hhi, but he is there speaking to
the weak and the mean. When here he advises
not to followl and Hui.he is speaking for those
who wish to do the right thing at the right
time.’

KUNG-SUN CH'AU. PART IT,

^ ^ S

iL A

Chapter I. i. Mencius said, ‘ Opportunities of time vouchsafed
^ Heaven are not equal to advantages of situation afforded hy the
Rarth, and advantages of situation afforded by the hlarth are not
equal to the union arising from the accord of Men.

2. There is a city, with an inner wall of three li in circumference,
and an outer wall of seven . — The enemy surround and attack it, but
they are not able to take it. Now, to surround and attack it, there

1. No ADTABTAOD WHICH A KUXSX CAX OBTAIH
TO KZAI,T aOH OTKR OTREBS AKB TO BE OOXPAKED
wi'i'H HIS eBiTiHe THE HEASEB OF XEir. Because
of Ulis chapter Mencius has got a place in China
among the writers on the art of war, which
surely he would not have wished to claim for
himself, his design evidenUy being to supersede
the necessity of war and the recourse to arms
altogether, i. In the wo have

the doctrine of the — • ‘Three Powers,’

svhich is broq^t out so distinctly in the fonrih
part of the Ckung Tvmg, and to ahow this in
a translation requires it to be diffuse. As to

what is said at much length in Chinese com-
mentaries about ascertaining the * Hiw of
Heaven ’ by divination and astrology, it is to be
set aside, as foreign to the mind of Mendns in
the text, though many examples of the reso rt to
it may be adduced from the records of antiquity,
a. '^e city here suppoeed, with its doable drole
of forti neation, is a small one, the better to
lUnstnte the sapariority of advantages <rf sitoA'
tion, just as the next is a large one, to bring
out the sail greater snperiority of the onion of
lo the evidence that, a city of the
«l>eeified dimensions must be the eapitnl

a baronial State (-^ ^ sea the ^

PT. II. CH. I.]

THE WORKS OF MENCIUS.

209

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A

MMt. 4.2
^ A 0 0.^

# T,0.i^ flfc # ^ ^ A

must have been vouchsafed to them b^ Heaven the opportunity of
time, and in such case their not taking it is because opportunities of
time vouchsafed by Heaven are not equal to advantages of situation

af&rded by the Earth. i • i. • u

3. ‘ There is a city, whose walls are distii^uished for their height,
and whose moats are distinguished for their depth, where the arms
ef its defenders, offensive and defensive, are distinguished for their
strength and sharpness, and the stores of rice and other grain are
very^rge. Yet it is obliged to be given up and abandoned. This
is because advantages of situation afforded by the Earth are not
equal to the union arising from the accord of Men.

4. ‘In accordance with these principles it is said, “ A people is
bounded in, not by the limits of dykes and borders ; a State is
secured, not by the strengths of mountains and rivers ; the kingdom
is overawed, not by the sharpness and stren^h of arms. He who
finds the proper course has many to assist him. He who loses the
proper couiRe has few to assist him. When this, — the being assisted
by few, — reaches its extreme point, his own relations revolt from the

in he. 3- ^ the repeated negation, :
not only affirma, but with emphasis

‘the wall is not bnt high,’ i.e. is
high indeed. — diarp weapons of offence,

y. — ‘leaUier,' intending, principally, the
bnff'.eaat, bat inelnding all other armo nr o f
defenee. — 'riee,’withoaithehnafc;

—‘grain,’ genoralW in the hash. 4.

VOL. II.

boundary,’ ‘a border,’ ia used verbally.

< to bound a people,’ Le. to separate them from

otherStates. ^ia‘ a dyke,’ or ‘mound.’ The
commentator ' 1 1 [ says : — ‘Anciently,

in every State, they made a dyke of earth to
show its boundary ^ f||,

— ‘avalley with a stream in it;’ here, in op-
position to jJ[j,= Hews or rtaoiiis. The or
‘propm course,’ intended is that style of govem-

P

212

THE WORKS OF MENCIUS.

[bk. II.

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and there stop the night. Mr. Ching said to him, ‘ In the family,
there is the rdaiion of father and son ; abroad, there is the relation of
prince and minister. These are the two great relations among men.
^tween father and son the ruling principle is kindness. Between
prince and minister the ruling principle is respect. I have seen the
respect of the king to you. Sir, but I have not seen in what way
you show respect to him.’ Mencius replied, ‘ Oh ! what words are
these % Among the people of Ch'i there is no- one who speaks to
the king about benevolence and righteousness. Are they thus silent
because they do not think that benevolence and righteousness are
admirable 1 Ao, hut in their hearts they say, “ This man is not fit
to be spoken with about benevolence and righteousness^ Thus
they manifest a disrespect than which there can be none greater.
I do not dare to set forth before the king any but the ways of Y&o
and Shun. There is therefore no man of Ch'i who respects the king
so much as I do. '

of humility.’ the ist tune, Mang

Chung, having committed himaelf to a false-
hood, in order to make hU words good, was
anxious that Mencius should go to court. 4.
What compelled Mencius to go to Cliing Ch'&u’s
was his earnest wish vhat the king should know
that his sickness was merely feigned, and that
he had not gone to eaurt, only beoiuse he vxnUd
not be CAU-KD to do so. As l^ng Chung’s false-
hood interfered with uis first plan, be wished
that his motive should get to the king thi'ough

Ching ChAu, who was an officer of Ch'i. After
“ppends a note, — ‘ when
he tola him all the previous incidents.* No
doubt, he did so. the ist tone, ‘ oh 1 ’ as

in Pt. I. ii. 19. » A • # observe

the force of the carrying on the elaiue to
those following for an explanation of it, as if
there were a after A :zrW’"

PT. II CH. II.]

THE WOKKS OF MI2NCIUS.

213

* ».H,f i

W ^ ^ ® ^

KULf if ^2;

5. Mr. Ching said, • Not so. That was not what I meant. In
the iool: 0/ Bites it is said, “ When a father calls, the answer miwt
be without a moment’s hesitation. When the prince’s order calls,
the carriage must not be waited for.” You were certainly going to
the court, but when you heard the king’s order, then yon did not
carry your purpose out. This does seem as if it were not in accord-
ance with that rule of propriety.’

6. Mencius answered him, ‘ How can you give that meanmg to
my conduct 1 The philosopher Tsing said, “ The wealth of Tsin and
Ch'A cannot be equalled. Let their rulers have their wealth : —
I have my benevolence. Let them have their nobility ; I have m^
righteousness. Wherein should I be dissatisfied as inferior to^ them?
Now shall we say that these sentiments are not right 1 Seeing that

xvvrw oucuj. — ^ ^

the philosopher TsSng spoke them, there is in them, I apprehend,
a real principle. — In the kingdom there are three things universality
acknowledged to be honourable. Nobility is one of them ; age is

see Analects, VII. xriii. 5. Different passages
are here quoted together from the Book of Bites.

see Bk. L Sect. L iii. 3, 14,

‘A son must cry P|| to his father, and not
which latter is a lingering response.

is found substantiallj in
Bk. XL Sect. iii. a. in ist tone, = as

in Analects, XT. ix. 3, stal. 6.

(the end tone], — literally, ‘how means (it)

this ? ■ has two opposite meanings, either
‘dissatisfied,’ or ‘satisfied,’ in which latter
sense it is also JtstsA Chti Hsl explains this by
making it the same as ‘ something held in

the month,’ according to the nature of which
will be the internal feeling. In the text, the
idea is that of dissatisfaction.

^ he™ ^ 3ii’ = ‘ “

proper and right,’ the subject being the remarks
I of Tsing.

214

THE WORKS OF MENCIUS.

[bk. II.

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one of them ; virtue is one of them. In courts, nobilily holds the
first place of the three ; in villages, a^e holds the first place ; and
for helping one’s generation and presiding , over the people, the other
two are not equal to virtue. How can the possession of only one of
these he^esumed on to despise one who possesses the other two ?

7. ‘Therefore a prince who is to accomplish great deeds will
certainly have ministers whom he does not c^ to go to him. When
he wishes to consult with them, he goes to them. The prince who
does not honour the virtuous, and dmight in their ways of doing, to
this extent, is not worth having to do with.

8. ‘ Accordingly, there was toe behaviour of Tang to t Yin : — he
first learned of him, and then employed him as his minister ; and
so without difficulty he became sovereign. There was the behaviour
of the duke Hwan to Kwan Chung ; — he first learned of him, and
then employed him as his minister; and so without difficully he
became chief of all the princes.

expanded thus in the : — ‘And, Ihfcng-

tsae speeking them, tbeT- eontein ' perhaps
another prineiide difisrcnt &om the mlgar
Tiew.’ Analects, X.i. '|g,<teeUi,’

=age, 7. ^J^^^^isbysomeinter-
preted — ‘ is not fit to haye to do with them,’ i.e.
the yirtnoos, bat I prefer the meaning adopted
in the translation. & In the ‘Historical
Beeoids,’ MAIE’ one of the accounts of
t Yin’s homing minuter to Tang is, that it

was only after being five times solicited by
special messengers that he went to the prince’s
presence see the g^, on Analeots, XLL
xxii. Tbeeonfldenoerq>aeedbythedakeBwsn
in Kwan Chung appears in Pt. I. i, 3. Kwan
was brought to Ch't originally aa a jnisoner to
be put to death, but the di^e, knowing his
ability and worth, had determined to employ
him, and therefore, haring first caused him to
bo relieved of his fetters, and otherwise honour-
ably treated, he drove himself out of his capital
to meet and receive him with all distinotion,
listening to a long discourse on government ;

PT. 11. CH. III.]

THE W0BK8 OF MENCIUS.

215

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9. * Now throughout the kingdom, the territories of the princes
are of equ^ extent, and iu their achievements they are on a level.
Not one of them is able to exceed the others. This is from no other
reason, but that they love to make ministers of those whom they
teach, and do not love to make ministers of those by whom they
might be taught.

10. ‘ So did T'ang behave to t Yin, and the duke Hwan to Kwan
Chung, that they would not venture to call them to go to them. If
Kwan Chung might not be called to him by his prince, how much
less may he be caSied, who would not play the part of Kwan Chung I

Chap. III. i. Ch'an Tsiii asked Mencius, saying, ‘ Formerly,
when you w’ere in Chi, the king sent you a present of 2,^00 taels of
fine silver, and you refused to accept it. When you were in Sung,
} ,680 taels were sent to you, which you accepted ; and when you were
in Hsieh, i,2cx> taels were sent, which you likewise accepted. If your
declining to accept the gift in the first case was right, your accepting

■*e the on Analects, III. xxii. 9. p .

— used as a verb. 10. Compare Pt. I. i.

3. Br WHAi PBiKcm.ES Mencius was outded

a DECUHlKe OR ACCEFIIKS THE OIPTS OP PRIKCE8,
I. Ch’ftn Tsin was one of Mencius’s disciples, bot
this is sU that is known of him. — ‘to pre-

sent an offering of food here, more generally,
‘to send a gift,' _ ^ -double

metal’ (I suppose Q called

‘double, as bein,; woi-th twice as much a s the

ordinary ;’ — see Analects, XI. xxi. ,

ie. 100 yi which, as in Bk. L Pt. JI. ix.

a, 1 estimate at 24 taels. Sung,— the present
Kwei-teh in Ho-nan. Hsieh, — see Bk. I. Pt.
II. xiv. The reference here, however, is incon-
sistent with what is stated in the note there,
that Hsieh had long been incorporated with

216

THE WORKS OF MENCIUS.

[BK. II.

^ ^ ^ -'Ll'. #

^4.:^ B

li

T.rm m B

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7* 0

f T4.:i

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it in the latter cases was wrong. If your accepting it in the latter
cases was right, your declining to do so in the first case was wrong.
You must accept, Master, one of these alternatives.’

2. Mencius said, ‘ I did right in all the cases.

3. ‘ When I was in Sung, I was about to take a long journey.
Travellers must be provided with what is necessaiy for their expenses.
The prince’s message was, “ A present against travelling-expenses.”
Why should I have declined the gift ?

‘ When I was in Hsieh, I was apprehensive for my safety, and
taking measures for ray protection. The message was, “ I have hea^
that you are taking measures to protect yourself, and send this to
help you in procuring arras.” Why should I have declined the gift?

5. But when I was in Ch 1, I had no occasion for money. To
^nd a man a gift when he has no occasion for it, is to bribe him. How
is it possible that a superior man should be taken with a bribe?’

0>'^ 0’ mark the relation of

time between the cases simply. 40 is not
to be taken as = ‘ to^ay.'

literally, ‘must occupy (dwell in) one of these
(places).’ The meaning is that on either of
the suppositions he wo^d be judged to have

done wrong. 3. or , ‘ a gift to a traveller
^^inst the expenses of his journey.’

— it IS difficult to assign its precise force 10
the I conbider the whole clause to be

written as from the point of view of the p rinm
of Sung:— in regard to travellers, he considered
it was requisite to use the ceremony of

4. We must paraphrase ^ considerably
to bring out the meaning, in 4th tone.

‘a weapon of war,’ or the character may
be taken here for ‘ a weapon-beater,’ ‘ a soldier.’

Julian says, — ‘ticut net
GaUice; a n’y a pas lieu a,’ but if it were so ^
would be the noun, in the 4th tone, wherei^

PT. 11. CH. IV.]

THE WORKS OF MENCIUS.

217

Aj(^ 'A

BfB.m

H. 03 M

1^ mm.z T

^ IIJ M'J # Z

m.zz.zm.
z m ^-o- ^

S:,4.B H A
^ ^ A

Chap. IV. i. Mencius having gone to Fing-IA, addressed the
governor of it, saying, ‘ If one of your spearmen should lose his place
in the ranks three times in one day, would you. Sir, put him to
death or not 1 ’ ‘I would not wait for three times to do so, was

the reply. . ,

2. Mencius said, ‘ Well then, you, Sir, have likewise lost your
place in the ranks many times. In bad calamitous years and years
of famine, the old and feeble of your people, who have b^n found
lying in the ditches and water-channels, and the able-bodied, who
have been scattered about to the four quarters, have amounted to
several thousand.’ TTie gjovernor replied, ‘ That is a state of things
in which it does not belong to me Chii-hsin to act.

3. ‘ Here,’ said i¥e?ictus, ‘ is a man who receives charge ot the
cattle and sheep of another, and undertakes to feed them foi him ,

is the verb i.i the 3rd, = ‘ to manage,’ ‘ to dispose I

4 . How McBcnjs bbought convicttos or thbir
PADLtS KOBE TO THE BIHO ABD AM OFFICER OF Ch‘1.
I. is the verb = ^^ 4 ** P'ing-lu was a city on
the southern border of Ch'i ; — in the present
department of Yen-chtla in Shan-tung. The
officer’s name, as we learn from the last para-
graph, was K'ung Chii-hsin. AA here =
‘Governor’ or ‘Commandant.’ The]^J|i»
variously described. Some say it had three
points ; others that it had a branch or blade on
one side. No doubt, its form varied. the

3rd tone, ‘to away with.’ Commentators <»n-
cur in the meaning given in the translation.
2. ^ ^ ^ ^.—compare Bk. L Pt. II.
lii. 3. JiSen 8nds a difficulty in the ‘ several
thousand,’ as not applicable to the population
of Ping-ld. But it was Mencius’s way to talk

roundly. To mske ‘ one thousand,’ we

must lead in ist tone, and suppose the
preposition suppressed. The meaning of

the officer’s reply is -that to provide for such
a state of things, by opening the granaries
and other measures, devolved on the supreme
authority of the State, and not on him. 3. Com-

218

THE WORKS OF MENCIUS.

[BK. II.

mmzs A

0i.® iLopi 3E jfe >lt

B 0. Zo^ ZZW

I^Z

of course he must search for pasture-ground and gras.s for them.
If, after searching for those, he cannot; find them, will he retium his
charge to the owner? or will he stand by and see them die?’
‘ Herein,’ said the officer, ‘ I am guilty.’

4. Another day, Mencius had an audience of the king, and said
to him, ‘ Of the governors of your Majesty’s cities I am acquainted
with five, but the only one of them who knows his faults is K'ung
Chii-hsin.’ He then repeated the conversation to the king, who sai^
‘ In this matter, I am the guilty one.’

Chap. V. i . Mencius said to Ch'i W4, ‘ 'fhere seemed to be
reason in your declining the governorship of Ling-ch'ifi, and request-
ing to be appointed chief criminal judge, because the latter office
would afford you the opportunity of speaking your views. Now

The firet is the Terb ; the second a noun,
— pasture-grounds.

■the man,’ i.e. their owner. ^ijl the

force of the 'jjfs is— ‘or— here is another sup-
position — will he, Ac. ? ’ Hcncios means that
Chu-hsin should not hold office in such cironm-
stances. 4. ^ in 4th tone. ^ ^

has the sense of ‘to administer,’ ‘to
govern ; ’ compare Analects, IV. xiii. —

properly ‘a capital city,’ but also used ■mne
generally. In the dictionary we find : — (i)
Where the BOToreign has his palace is called
(a) The cities conferred on the sons And younger

brothers of the princes were called is

fact, every city with an ancestral temple con-
taining the tablets of former rulers. (3) Tha
cities from which nobles and great t^cers

derived their support were called ^ isi
T’— 4 tb tone.

5 . Tks ntsKMH ULovoora id Msnann m

BSEsAKON TO THE XEAJUBCS OV THE KXSH 4^ Cn't

nrox HIS pscuLiAE posttkoi, ab TnauxAMxaB. x.
Of Ch*i Wa, W6 only know whnt is stated lieroL
Ltng^h*]^ is supposed to lisTe been s ei^ on
borders of 0h% remote from the eeart, GIi*t
Wk hsTing declined the govemorship of it, thst
he mi^t be near the king, ±m-
Bk.I Pt.ll.ri.a

PT. 11. CH.V1.]

THE WORKS Of MENCIUS.

219

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A ^
k i5 ^ % ^*1,

W # 0 ja A M .

^ B.i s

0f )^ W

^ #. 4.

is: SiJ S'J

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a:

V >.

3 El

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ail 0 T> A

PJ

several months have elapsed, and have you yet found nothing of

which you might speak 1’ . , , i •

2. On this, Ch'i W 4 remonstrated on some matter with the king,
and, his counrol not being taken, resigned his oflSce and went away.

3. The people of Ch'i said, ‘In the course which he marked out
for ChT W 4 he did well, but we do not know as to the course which
he pursues for himself.’

4. His disciple Kung-tA told him these vemarhs. ^

5. Mencius said, ‘I have heard that he who is in charge of an
office, when he is prevented from fulfilling its duties, ought to take
his departure, and that he on whom is the responsibUity of ^vmg
his opinion, when he finds his words unattended to, ought to do the
same. But I am in charge of no office ; on me devdv^ no duty ot
speaking out my opinion : — may not I therefore act freely and wit
out any constraint, either in going forward or in retinng .

Chap. VI. i. Mencius, occupying the position of a high d^ni-
tary in Ch'i, went on a mission of condolence to Tang, ihe king

tion. 4- Kung-ta WM a awiple ^

SeeBk. IL1X.1; rial. 5- We find the

phrase ^

ing as the more enlarge?*! form in th e tex t.

6. Mbscic-s’s behayioub with a* mrWOBTHT
I. ‘Occupied the position ^a

liteirally, ‘ beeanae of the possibility to speak.
As erimmal judge, Chi Wft would bo often in
eommuiiicstion with the king, and could remon-
sinte on any faUures in the a dmin istration of

jwtiee that same under his notice, s.

‘to resign,’ ‘ giTe up,* as in Analects, I. vii, a/.
3. j^J|^jg(ta3idtono),literally, ‘whereby
fcr,--^J|^ as in the transla-

^gaH^r—m> I translate here
Mencius’s situation appears to hays been only

220

THE WORKS OF MENCIUS.

[BK. II.

WcmR ^o4oK 4' >ge*^

0. ^ ilF» ^T.

aZ«o sent Wang Hwan, the governor of K4, as assistantHMmmissioner.
Wang Hwan, morning and evening, waited upon Mencius, who,
during all the way to T'Sng and back, never spoke to him about
the business of their mission.

2 . Kung-sun Ch'4u said to Mencius, ‘The position of a high
dignitary of Ch'i is not a small one ; the road from Ch'l to rSug is
not short. How was it that during all the way there and back, you
never spoke to Hwan about the matters of your mission ? ’ Mencius
replied, ‘ There were the proper officers who attended to them. What
occasion had I to speak to him about them?’

Chap. VII. i. Mencius went from Ch'i to LA to bury his mother.
On his return to Ch'i, he stopped at Ying, where Ch'ung Yii begged
to put a question to him, and said, ‘ Formerly, in ignorance of my
incompetency, you employed me to superintend the Tnaking of the
coffin. As you were then pressed hy the urgency of the business,

bonorary, withont emolument, snd the king
employed him on this occasion to give weight
by his chaimcter to the mission, lie officer of
(read kd) was an unworthy faTOurite of Uie

king, ^IfX’ ‘ ^ on the jour^

ney, 1)01 with reference to.what was the business
(j^^)ofit. 4th tone, ^implies

the or ‘ going,’ as well as ‘ returning.’

refers to Wang Hwan, who
had been temporarily raised to that dignity for
the occasion. (in and tone) —

‘ Now there were some *— i.e. the proper officers
— 5 ^^ * whoattended to them.* The gh>s-

sarist of ChAo Ch*i understands this as spolcen
of Wang: — ‘He perhaps attended to them,*
i. e. he thought that he knew all about them,
and never put any questions to mo ; but the
view adopted is more natural, and gives more
point to lfenciu 8*8 explanation of his conduct.

7 • Thai oim ought to no his u t mo w nr ibb
BUBLAL or HZS PABZ5TS ; — XLLUSTRATSD BY Afww .
cius*B Bu&tAL or HIS MOTHTR. Compare Bk. I.

IL xvL 1. The tradition is that Meaeins
had his mother with him in Oh*i, and he
carried her body to the family sepulchre in Z<A.

PT. 11. CH. VII.]

THE WORKS OF MENCIUS.

221

# # A S A

IS

0 f

^.^* 11 4 | -h #. 4 .

^ ifr ^ # A»

^ J [>1 ^

I did not venture to put any question to you. Now, however, I
wish to take the liberty to submit the matter. The wood of the
coffin, it appeared to me, was too good,'

2. Mencius replied, ‘ Anciently, there was no rule for the size of
either the inner or the outer coffin. In middle antiquity, the inner
coffin was made seven inches thick, and the outer one the same. This
was done by all, from the sovereign to the common people, and not
simply for the beauW of the ap}>earance, but because they thus
satisfied the natural feelings of their hearts.

3. ‘ If prevented by statutory regulations from making their
coffins in this way, men cannot have the feeling of pleasure. If they
have not the money to make them in this way, they cannot have
the feeling of pleasure. When they were not prevented, and had
the money, the ancients all used this style. Why should I alone
not do so 1

How long he remained in LA is onoertain ; — I
perhaps the whole three years proper to the ]
mooming for a parent. 'V^ether his stopping
at Ting was for a night merely, or a longer
period, is also disputed. Ch*ung T& was one
of his disciples. It has appeared strange that
Y& should hare cherished the matter so long,
and submitted it to his master after a lapse of |
three years. (This is on the supposition that
Mencius’s return to Ch'l was after the comple-
tion ct the three years’ mourning.) But it is
replied in the pij

illustrates how fond Mencius’s disciples were of
applying to him for a solution of their doubts,
and the instance of Ch'in Tsin, chap, iii, is
anotiiercaae in point of the length of time they
would keep things in mind, — as in Bk. I.

Pt. II. rri, X, ‘ to beg to put a question.’

' to attend ta’ K- as in Pt.I.Tii. i.

see Chung Yung, chap. iv. ^ ia
explained as in th© translation. But for th®
critics, I should render,—* In the gravity of
yoursorrow/ — seePt.I.ii.ao. a. ‘Middle
antiquity* commences with the Ch&u dynasty,
the 4th tone, ‘to correspond, or be equal,
is not what they

call an%mpt.T char.icter,’ merely completing
the rhythm of the sentence. The whole - ‘ they
felt complete (that they had done their utmost)
in their human hearts.' Mencius's accoimt of
the equal dimensions of the outer and inner
coffin does not agree with what we find in the
la Chi, XIX. ii. 31. It must be borne in mind
also, that the seven inches of the Chau dynasty
were only = rather more than four inches of the
present day. 3.^^, being opposed to
, requires to be supplemented, as in the

222

THE WORKS OF MENCIUS.

[bk. II.

%M i |pJ

,. fi itfc. 7; u

B,

4. * And moreover, is there no satisfaction to the natural feelings
of a man, in preventing the earth from getting near to the bodies
of his dead 1

5. ‘1 have heard that the superior man will not for all the
world be niggardly to his parenta^

Chap. Vlll. i. Shan T'ung, on his own impulse, asked Mencim,
saying,’May Yen be smitten?’ Mencius replied, ' It may. Tsze-kVai
had no right to ^ve Yen to anotlier man, and Tsze-chih had no
right to receive Yen from Tsze-kVai. Sttppose there were an
officer here, with whom you. Sir, were pleased, and that, without
informing the king, you were privately to give to him your salary
and rank ; and suppose that this officer, also without the king’s
orders, were privately to receive them from you : — would swcA
a transaction be allowable ? And where is the difference between
the case of Yen and this V

tmnslatioii. for ^ sorao would gi ve
nR reads better, but ibe
meaning is the same. 4. >1: (the 4th tone)
— the same as in Bk. I.

Pt. I. V. I. is used appropriately with

reference to the dis.solutinn of the bodies of the
deaA ‘ skin ’ = the bodies. the 4th

tone, A^tido. — the meaning is

— ‘ shall this thing alrme give no satisfaction to

I a son’s feelings?’ 5.

— Ch&o Chi interprets this : — ‘•wiU not denjr
anything in all the world which he com-
mand to his parents.' So, substantially, Um
modem paraphrasis.

8. Desebtsd PDxisBnsTKaT >ot nnimciKo

BUT BY PBOPIIk aUTHOBITT. A 8IAXB OK VAStOV

MAT ONLY BS aXUTEB BY TKK Xnvism OF finSTn
The incidents in the history of Yen refeired to
are bnedy these Tsae-kV&i, aweak aOlyman,
WM wrought upon to resign hia thione to his
p^e mini^ Tam-ehih, in the eq[MctstiaB
that Tsze-ehih would decline the honour, and

T, II. cH.vm.]

the works of MENCIUS.

223

5 4

i I l:S i

I 1 1

ift Mij ^ ^

_ •• ' rr ' '

^ ^ lof

0>li

it 2: b.A
pT

^ 1 }

^ 5

m W i 0.^*

^ ie # |![

liS

' o’,. J “xT •^ci.sr. T'nrur asked me whether Yen mignr oe

8 replied ‘No. ^ ung as^ They accordingly went

iitten, and I answered him. It ^Jgmite it? I would

d smote it. If he had asked m^ of Heaven may smite

ve answered him, “ He who is the mi me— “ May’

" Suppose the case of a murderer, and that^e^^^^^^^^^ ^ Y

is man be put to death? ’ I will „ y -ij answer him. —

k me-“Who may put him to death? ^ now

rhe chief crimiaai “'‘LF"* w“ stouM I have advised

Ith me Yen to smite another Yen .—how snoum

isr .

athushe would be praised as acting thej^rt , Tung, but ^

*he ancient T»o, while he retained his king- English. jT ’iKl 7v’

. Taze-chih, however, accepted the Wnder, j , same person as -fj^ above, ‘ a

T>T...V'wai 'ma leiil iinon the shelf. t>J-- | * ^ > _L pgi

scholar seeking offlcUl employment, a. ^ ,

and people of Ch'l.

o„l, to Sh-kn rung. ^ •«« I; ' «

-r Oh'i. aa oDoresaii

1 . Taze-chih, however, acceptea tne ,

I Taze-k'wki waa laid upon the shelf. n> -
l-by, his ton endeavour^ to wrest back the
one, and great confusion .and siiflering to
people ensued. Compare Bk. I. Pt. II. x, x*-
Shkn (so read, as a sumamel T'ung appears
save been a high minister of the State. It
liffieult to find a word by which to translate
^ which implies the idea c/ Yen’s deserving
be punished. ^ —referring to Shin

ouij w y ^

The one Yen i« of course Ch i, aa oppressive as
y«, itself.

224

THE WORKS OF MENCIUS.

[BK. II.

m e.^

4o^oW 01

0..^*^ 4offc ^ W

4.& 0.^=^ E 4

Chap. IX. i. The people of Yen having rebelled, the king of
Ch'i said, ' I feel very nauch ashamed when I think of Mencius.’

2. Ch'in Chi& said to him, ‘ Let not your Majesty be grieved.
Whether does your Majesty consider yourself or Ch4u-kung the
more benevolent and wise ?’ The king replied, ‘ Oh ! what words
are those 1 ’ ‘ The duke of Ch&u,’ said Chid, ‘ appointed Kwan-sh^
to oversee the heir of Yin, but Kwan-shA with the power of the
Yin State rebelled. If knowing that this would happen he appointed
Kwan-sbA, he was deficient in benevolence. If he appoints him,
not knowing that it would happen, he was deficient in knowledge.
If the duke of Chdu was not completely benevolent and wise, how
much less can your Majesty be expected to be so ! I beg to go and
see Mencius, and relieve your Majesty from that feeling.’

3. Ch'dn Chid accordingly saw Mencius, and asked him, saying,
‘What kind of man was the duke of ChAu?’ An ancient sage,’

9. How Koicnrs bkat doww thk ATmrr to
aisitk n EXCUSE or ebbobs asd xisconDCci.
I. The people of Ten set up the son of Taze-
k’wBi M l^g, and rebelled spinet the joke
which Chi had attempted to impose on ttom.
'Ashamed when I think of Mencius,’ — ^i.e. be.
oauae of the adrice of Mencius in r^ard to
Ten which he had n^ected. See Bk. I. Pt. II.
z, zi. a. Ch'ftn Chid was an officer of Ch'I.
Chku-knng, — see Analects, VII. x, a cO. The
case Chil refers to was this : — On king Wtt’s i
extinction of the Tin djnaatj, sparing the life j
of Chku’s son, he confnred on him &e small j
State of Tin from which the dynasty had taken i
its name,but placed him under the surveillance '

of his own two brothers, Hsim “d Ti

(S> one of them older, and the other
younger, than his brother Tan ( who was
Chkn-kung. Hsien has come down to us under
the title of Kwan-shil, Kwan being the name of
the principality which he received for himself.
After Wil’s death, and the succession of his son,
Hsien and T& rebelled, when Ch&a-knng took
action against them, pint the former to death,
and banished the other. (the ist tone) j|J^,

— the here is the son of the sovereign ChftiL.

That below is the name of the State. mz^
I take in the sense of ‘ to loose/ ‘ to finee

fT, II. CH.IX.]

THE WORKS OF MENCIUS.

225

^ ^ jii S JL W 4,4c

Z^Z M'J ^ m.MMW

r.z.T.zr^ M B.

z.^.^ A*^ I'J ^ B

MM m g

nmz^A^^

was the reply. ‘Is it the fact, that he appointed Kwau-shti to
oversee the heir of Yin, and that Kwan-shh with the otate o in
rebeUedr ‘It is.’ ‘Did the dnke of Ch 4 u know that he woidd
rebel, and purposely appoint him to that oCBcel M^eius sai , e
did not kno^ ‘Then, though a sage, he still tell into err^
‘The duke of Chiu,’ answered Jfenciua, ‘was the
Kwan-shh was his elder brother. Was not the error of thau-lcnug

in accordance with what is right 1 , j

4. ‘Moreover, when the superior men of old had errors, y
reformed them. The superior men of the present time, when they
have errors, persist in them. The errors of the superior "'®.” ° ® .
were like eclipses of the sun and moon. All the peop e
them, and when they had reformed them, all the people 00 P
to them unth iheir former admiration. Bid do the supenor
the present day only persist in their errors. They go
apologize for them likewise.’

from,' iritli refetenoe to the feeling of shame,
BOt ‘to e:q>Uin.’ 3. Before there

ehoiUdbee 0. as it is the retort oT Gb'in ChiA.

H A JB. ^ ^ implies a sue-

olanae— *how much movu mity oua
inferior to hwq I ' —

VOL. II.

What Mencias means in

iiTother ought not to b© sospicious of brother .
»at it ia^tter to be deceijed tb^t^pute

..ii

be taken vaguely. P»« Wne,-^.

ShaU we refer it to the sun and mooi^ or to Urn
worthies t Primarily, its appUeation u

THK WOKKS OP MEK’GIUS

[bk. II.

rsm

^ ^ ^ I. „

ill l#f I s' I

iff

Chap. X. i . Mencius gave up his oflBiie, and made aTrangements
for retumbg io his native State.

2. The king came to visit him, and said, ‘ Formerly, I wished to

•wrMi Vv*i+ ■*»% T a 1 - - i *1 /» Y • '«

bei

s^ you, but in vain. Then, I got the opportunity of t)eing by your

ved exceedingly along with me. Now

Side, and all my court joyed exceedingly along with me. Now
again you abandon me, and are returning home. I do not know if
hereafter I may expect to have another opportunity of seeing you.*
Mencius replied, ‘ I dare not request permission to visit you cU any
particular time, but, indeed, it is what I desire.’

3 ’_-A-nother day, the king said to the officer Shih, ‘I wish to give
Mencius a house, somewhere in the middle of the kingdom, and to
bi® disciples with an allowance of 10,000 chuny, that all the
>fl^rs and the people may have such an example to reverence and.

mif ofA TTor^ A ..11 1- * i1_* l» ** At

8 u;

o:

imitate. Had you not better tell him this for me
j. ^ Shih took advantage to convey this message by means of the
disciple Ch'a,n, who reported his words to Mencius.

to the hearenl^ bodies. ^E, the

doable object after The remark tvbs

A SBTere thrust at Ch Chi&'s owu conduct.

10 . MeKCIUS IK LKATme A C017HTBY OB BEXAIV-
IBO IV IT WAB NOT IHFLUSITCED BY PECCHIABY COK-
SIDERATIOIIS, BUT BY TH* OBFO ttiUBiri nHwrois OB
AOOOBDKD TO HIM OF CABBYIBG HIS FBIVCIPL£S IBTO

MtAcnoK. J^a8incbaj).T.a,

only it is here simply ‘ resignation,’ with little of
the idea of sacrifice, ‘and returned,’

— Chfio Chi says ‘ to his house,’ and in aecord-
•“0* with this, ho interprets ISc^7

below, ‘ I do not Tentnre to ask yon to come in
person to see me,’ which is sorely abeoid
enoQgh. The meaning most be what I have
given. a. I — referring to the Hm.

before Mencina first eame to ChX B M
(c*'<w, and tone)-^ ^ ^ tS

officers of the court with himselt'

‘in continnation of this aeeiiig.’

Meccins sees that the king with his oomidi-
mentary expressions is really bidding him
adieu, and answers, aoeordingly, in as eompli-
mentarjr a way, intimating his purpoM to be

PT. II. CH. X.]

THE WORKS OF MENCIUS.

227

rfi t.

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m Sk

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4 th\

x^:

m. m ^ n ,

A

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5. Mencius said, ‘ Yes ; but how should the oflScer Shih know
that the thing could not be ? Suppose that I wanted to be rich,
having formerly declined xoo,ooo mung, would roy now accepting
10,000 be the conduct of one desiring riches ?

6. ‘ Chl-sun said, “ A strange man was Tsze-shii 1 . He pushed
himself into the service of government. His •prince declining to
employ him, he had to retire indeed, but he again schemed that his
son or younger brother should be made a high ofBcer. Who indeed
is there of men but wishes for riches and honour ^ But he only,
among the seekers of these, tried to monopolize the conspicuous
mound.

7. ‘“Of old time, the market -dealers exchanged the articles
which they had for others which they had not, and simply had certain
officers to keep order among them. It happened that there was

3. The king after all does not like the
ideaof Meneins’s going, and thinks of this plan
to retain him, wMeh was in reality what Men-
eina^ in chap, iii, calls ‘bribing’ him.
tha 4th tone. 4. C h'kn here is the Ch'&n Tsin
d c h a p iii. ia explained by 3 ^,
‘entnisted to.’ Bat it is more, and^^ to take
advantage of,’ with reference to Ch'in’s being
a diseijde of Mencius. 5. Meneins does not
And itoonrenient to state plainly his real reason
8<“ag, — that he was not permitted to see his
ftineiplas carried into practice, and therefore
rep^ simply the idea of his being accessible to
P*e»»iaiy e(niaid0ratioii& looyooo dumg was
the fixed allowance ijt a which Mencios
had declined to reoelTO. 6. Of Chl-asin and

Tsze-shd 1 we know only what is menti<»ied
here. Chko Ch't says that they were disciples
of Mencius, and that Chi-sun tnade his renuuk
with a view to induce Mencius to push forward
his disciples into the employment which he
could not get for himself. But such a view is
inadmissible. — the

first it is said, merely refers to the prince’s

employment of him, and the second to his con-
triaring and bringing about the employment of
his son or younger brother ; but why should we
not give the ehaiaeter the same force in both

caseey j|||, tiie 3rd tone, read as and-^^,
‘a mound.’ 4U1 tone, ‘cut,’ ‘abrupt,’

‘weU defined.’ 7. and tone. (Biaerva

Q 2 •

228

THE WOEKS OF MENCIUS.

[bk. II.

MS

Iw W Ifli T 3t S s|

^ &k1j ^ ^ # W 5|t #

MW RJ HE m

ZMw^.

0.eab:t^^s

a mean fellow, who made it a point to look out for a conspicuous
mound, and get up upon it. Thence he looked right and left, to
catch iu his net the whole gain of the market. The people all
thought his conduct mean, and therefore they proceeded to lay
a tax upon his wares. The taxing of traders took its rise ftom this
mean fellow.” ’

Chap. XT, i. Mencius, having taken his leave of Ch'i, was
passing the night in Ch&u.

2. A person who wished to detain him on behalf of the king,
came and sat down, and began to speak to him. Mencius gave him
no answer, but leant upon his stool and slept.

3. The visitor was displeased, and said, ‘I passed the night in
careful vigil, before I would venture to epeak to you, and you.
Master, sleep and do not listen to me. Allow me to request that
I may not again presume to see you.’ Mencius replied, ‘ Sit down.

the foice of ‘ onljr,' which also belongs to 1
it in par. 2, weakening the ^ \

— the should be referred to the mean j

individual spoken of. I

11 . How Mencios bepeu.ei> a xax, who, {
omciorsLT avd 05^ sis owx otrcxAc, tbisx> to I
nnAia ku m Cr'L i. was a city on the
southern border of Chi. Some think it should
be written and refer it to a place in the
present district of but this would place

it north from LO, whither Mencius was retiring.

Mencins withdrew leisurely, hoping that the
king would recall him and pledge himself to fol-
low his counsels. 3. (4th tone) , — ‘for
the king,’ i. e. knowing it would please the king.

— 4th tone. — the 3rd tone, ‘to lean
upon.’ The was a stool or bench, on which
individnala mi^t lesn forward, or otherwise,
as they sat upon their mats. It could be carried
inthehand. Seethe Li Chi, Bk.L Sect. I. ii. i,

3 - C^O, ihe ist tone, = to keep
aTigi],’‘tofut’ — ‘fosted and passed

PT. II. CH. XU.]

THE WORKS OF MENCIUS.

229

M 0 .

rqR

AM

A ^ ^

MA^

■ “ ■ ^#a'J ##:

#i:,Af.aii..^

±

ms«

and I will explain the case clearly to yon. Formerly, if the duke
MA had not kept a person by the side of Tsze-sze, he coidd not have
induced Tsze-sze to remain with him. It Hsieh LiA Md Shto
Hsianff had not had a remembrancer by the side of the duke MU,
he would not have been able to make them feel at home and

remain with him. . , r ^ i,

4. ‘ You anxiously form plans with reference to me, but you

do not treat me as Tsze-sze was treated. Is it you, Sir, who cut

me? Or is it I who cut you 1’ , , tt- oi.'u

Chap XII i When Mencius had left Chi, Yin Shih swke
about him to’othere, saying, ‘If he did not know that the king
could not be made a Tang or aWA. that showed his want of intel-
ligence. If he knew that he could not be made such, and came

■was cherighed. Hsieh Liu and Shan Hsiang

the night’ ^ ^ ^ (in 4^ tone)
is merely tK© complimentary way of comjJaiii-
ifi g of what the jfuost considered the rudon^wof
his reception. ti*® 4tt tone, ='^^-

f .

dnkeHaion(]^YB.o. 409-375- Tsze-sze,— the
grandson of Conmcius, Shin Hsiang, the son
of Taze-chang(^ on© of Confucius's dis-

©iples, Hsieh Xiid was a natiT© of Ld, a disciple
of the Confdcian school. See the la Chip Bk. H.
Sect. L ii. 34, and Bk. XVIIL Sect. Il.ii. ii- Hi

thin last passage liiu should h© Hsieh Iiiu. *
is said to simply

‘ to detain/ but its fore© is more than that^ ^d
» ^to make contented^ and so induce to remain.
Great reapeet, it seemsy was shown to Tsae'^oe,

W«S **sr*w» — V.

had not such attendants^ but they knew that
there were one or more officers by the duke s
side, to admonish him not to forget piem aM
other worthier .The visitor calls himself
-^p*, ‘ your disciple.’ 4. ^^7 4th tone. Men-
cius calls himself ^ (the 3rd tone) ‘ the
elder.’

was anxious for Mencius to remain in

Chit, but the thing was entirely from himse^
nbt from the king ; and his thinking that he
could detain him by such a visit show^ the
little store he set by him ; — was, in fact, a

cutting him.

12 How Mzkcius eiplawed his aazHua to
UBOER n» Ch'1, aftsb hb had ®“

Groat respect, it aeenw, was aliown 10 xaze-sie, j ^ ^

I T» sbih u ,1.. h. ™ . .tohx

230

THE WORKS OF MENCIUS.

[file. II.

3E >

M'J W f:
rH f-

.i. ^ "f %

i ^ IiJ M S X.

M:±Mm'^m

f - 0 T> HJ I. Jf
^fr ^

# ^ T; IIJ

Jkri T" ^

T> =P J^ ii ^
i± IJJI Bpife,,— it.

notwithstanding, that shows he was seeking his own benefit. He
^nae a thousand li to wait on the king ; because he did not find in
him a ruler to suit him, he took his leave, but how dilatory and
lingering was his departure, stopping three nights before he quitted
Gh4u ! 1 am dissatisfied on account of this.’

2 . The disciple K4o informed Mencius of these remarks.

3 Mencius said, ‘ How should Yin Sbih know me I When I came
a thousand It to w^t on the king, it was what I desired to do.
When I went away because I did not find in him a ruler to
suit me, was that what I desired to do ? I felt myself constrained
to do it.

4 . ‘ When I stopped three nights before I quitted Chau, in my
own mmd I still considered my departure speedy. I was hoping
that the king might change. If the king had changed, he would
certainly have recalled me.

5* When I quitted Chau, and the king had not sent after me,

properly blames Noel for trsnslsting oonstaained to leave by the conviction forced
^3* ~r ‘ Meratus mgnomme r*n,’ as if — he could not in Ch'i carry his prin-
were here the noon — ‘a scholar.* But when “>to practice. 7 {the rst tone)

he adds that it U here to be pronounced cAi, to a/v i-. „ .m,. .

mark that it is a name, this is what neither ^w’ The king fortunately near

the dictionary nor any commentary mentions. change it.’ This wasthe thought at the time

the 4 th toue,='^. ‘to seek “ Mencius’s mind, and hoped,'

for favours, 'J^. ^own beneat ;-eeeAna!ects, < I was looking for.’ ^*‘1 =

II. ivUi ^ JB.— eee Bk. I. Pt. n. xvi. 3. MI}. 4A ... ^ PH “Cr PH

-i*- .U. . ^ I ^ then, and not till then.’ ffk.

‘♦his.’ What Sbih chieSy means ......tht-- 4sA. . »w wV

to charge against Mencius is the lingering ^ the 3 rd tone. ^

character of hia departure. 3. Mencius was i»hy many taken as simply ■=

PT. U. CH. nil.]

THE W0BK8 OF MENCroS.

23t

HAW#«
f SEI*

± w.^

Hi fi
ai) i

±. H M'J

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ia

M B ^ a 4.

ii: i m 3E ^

B a

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i ^ ^ A ^

then, and not till then, -was my mind resolutely bent on returning
to Tadu. But, notwithstanding that, how can it be said that I give
up the king 1 The king, after all, is one who may be made to do
wnat is good. If he were to use me, would it be for the happiness
of the people of Ch'i only ? It wovdd be for the happiness of the
people of the whole kingdom. I am hoping that the king will change.
I am daily hoping for this.

6. ‘Am I like one of your little-minded people”? They will
remonstrate with their prince, and on their remonstrance not being
accepted, they get angry ; and, with their passion displayed in their
countenance, they take their leave, and travel with aiT their strength
for a whole day, before they will stop for the night.’

7. When Yin Shih heard this explanation, he said, ‘ I am indeed
a small man.’

Chap. XIII. i. When Mencius left Ch'i, Ch'ung Yil questioned
him upon the way, saying, ‘ Master, you look like one who carries

— ‘the king is, after all, competent to do good,’
bnt^ espressos more than that.

conveys in itself no more than the trans-

. paragraph Confneiaa’s defence of Ewan Chung,
I Analcots. XIV. ariii.

13. HsHcxm’s masr az nor rnmms an ohpob-
TUKirr TO DO Tax eooD waxes ax ooum. x.

latioi^ bat the king’s dungeof course in volred
Heneias's recall to phT Perhaps we hare in the
words an amplification of Heneias’s thoughts
before he quitted Ghku. $. Compare with this

Ch’ung Tfi, — the same mentioned in chap, vii.
Though Ch'ung Tfi attributes the maxim

to his master, we find it

232

THE WORKS OF MENCroS.

[bk. n.

^ m

— ^ ^

B 5 . 0 . ^

M

^ ^

f 4o^ ....

f W :fi B

#g#.i

M ^ Bi ..

w ^ ^ ^

an air of dissatisfaction in his countenance. But formerly I heard
you say— “ The superior man does not murmur against Heaven nor
grudge against men.” ’

2, Men^us said, ‘That was one time, and this is another.

3 - ‘ royal sovereign should arise in the

wurse of five hundred years, and that during that time there should
be men illustnous in their generation.

4. ‘ From the commencement of the Chau dynasty till now, more
^ seven himdred* years have elapsed. Judging numerically, the
date 18 ]^t. Examimng the character of the present time, we might
expect the nse of such tndividuals'in it.

5 - ‘ But Heaven does not yet wish that the Hngdom should enioy
tranquillity and good o^er. H it wished this, who is there besidi
me to bring it about ? How should I be otherwise than dissatisfied V

in Confiicias, see Analects, XIV. xxxvK 3,

* SOoyeAn ,* — this is speaking in very round and
loose numbers, even if we judge from the his-
tory of China prior to Henoius.

* during then^’ but the meaning is — at the same
time with the sovereign shall arise men able to
««i^him.

4- Th© ch&u dyiusty la.sted altogether 867
years, and Meneius died, according to some
accounts, at the age of 103, in the second year

remoY^ from the extinction of the dviuiatY

^ ^ ^ literally,

By the time examining it, then may,’ i. e. such
things may be. 5- ^ literally,

‘^tting me go, then whof’^ Compare last
Raptor, par.^ and many other pla^ whom
Mencius speaks of what he could aiWmpliah.
On the reference to the wiU of Heaven, com-
par© Analectr.. IX v o '

PT. II. CH.XIV.]

THE WORKS OF MENCIUS.

233

W W ^ 5'

4o^^f

M W\ ^ M. ^ ^

4o7i 3E,4.W B.:^

Chap. XIV. i. When Mencius left Ch'l, he dwelt in Hsiu.
There Kung-sun Ch'ilu asked him, saying, ‘ Was it the way of the
ancients to nold office without receiving ^ary V

2. Mendvis replied, ‘ No ; when I first saw the king in Ch'ung, it
was my intention, on retiring from the interview, to go away.
Because I did not wish to change this intention, I declined to receive
any salary,

3. ‘Immediately after, there came orders for the collection of
troops, when it would have been improper for me to beg permission
to leave. But to remain so long io Ch'l was not my purpose.’

14. The beasoh op KKHcnm’s Bouinro av
BOEOKAXT OPFICE Dl Cb'1 WCrBOOT 8ALABT, XBJCt
BE B -tmin TO BE PBKE HI BIS XOTEBEETB. I.

Hsia was in the present district of Ting )

in the department of Ten-eh&a. Knng-snn
ChAu’s inquiry was simply for informatioii.
This appears from the with which it is
answered. 9. Ch’ung must be the name of
a place in Ch'i, which cannot be more exactly

determined. It is not to be confounded with
the ancient principality or barony of the same
name. evidently =.^^. 3. gjj

may be as in the translation, or — ‘the
appointment to the position of a Tutor,’ L e.
honorary adviser to the king. This is the inter-
pretation of the glossarist of Chko Ch'l, and ia
perhaps preferable to the former.

%

234

THE WORKS OF MENCIUS.

[BK. lU.

BOOK III.

T'lNG WAN KUNG. PAET I.

^ ^ ^

3t: fHI ^ X

5f?,^ ^

^ :t W ^ :i: itm W -Ifc M

Chapter I. i. When the prince, afterwards duke WSn of 'Tang,
had to go to Ch'A, he went by way of Sung, and visited Mencius.

a. Mencius di^ursed to hfan how the nature of man is good,
and when speaking, always made laudatory reference to Y&o and
Shun.

3. When the prince was returning from Ch'h, he again visited
Mencius. Mencius said to him, ‘Prince, do you doubt my words,?
The path is one, and only one.

4. * Ch'ang Chi'en said to duke King of Ch'i, “ They were men.
I am a man. Why should I stand in awe of them ?* Yen Yusm Mid ,

Tnxs or THIS Book. — '^jT ,^,‘Thedake I

W&n of Tang;* The Book is so named &om '
the duke Wkn, who is prominent in the first
three chapters. Ohio Ch*i compares this with
the title of the Fifteenth Book of the Analects.

1. HoWALLXn BT DBTBOPZVOTRnfi BATUBaX
eOODITESS XAT BECOME E<)VA]:. TO THE AlfCIEBT

BAOBs. I. The duke W&n of T ing, — see Bk. I.
Ptll.xiii. Win is the posthomoos title. The
orown>i»ince*8 name appears to have been
Hung(^), Previous to the Han djnasty,
the heitB-appfrent of the soveruigna and the
priaoee of States ivere called indifferently - jt!*
and Since then, haa

been conSned to the imperial heir. The title
of was given, ii is said, ^ ^

jtf* ‘ to indicate the wish that the

sneceemon should be unbroken from gateroHm 1 »
gvmrotvm, Ch*& and Pkng bordering on eadt
other, the^ prince must have gone out of hia
way to visit Mencius. In the * Tt^Mgraphy
the Pour Books, continued,’ it is said : — ‘Since
rSng and Ch '4 adjoined, so that one bad only
to lift his feet and pass into Ch'u, why most the
crown-prinoe go round about, a di«d:anee of
more than 350 g, to pass by the capital of Sung t

The reason was that Mencius was there, and
the prince’s putting himself to so much trouble,
in going and returning, shows his worthineaa'

~ * rerb, ‘to speak or diaeonrse

about.' not < necessarily,’ but ‘he made it
a point’ ^ is taken by Chu Hrf and othera
in the aeim of ‘to appeal to.’ Ihiaisaaimrted
I yy PBT, 3, but the word itself has milythe meaft*
mg in the traaslation, with wh^ mont>ymtf
Ch*o Ch’t agrees. 3.

PT. I. CH. n.]

THE WORKS OF MENCIUS,

235

a

\sm

^ ^ Bi # 0.

4^^^ :S

4^4

“ What kind of man was Shun 1 What kind of man am I ? He
who exerts himself will also become such as he was.” Kung-ming 1
said, “ King Win is my teacher. How should the duke of Cb4u
deceive me by those words f’*

5 . ‘ Now, T'ftng, taking its length with its breadth, will amount,
I suppose, to fifty li. It is small, hvt still suflBcient to make a good
State. It is said in the Book of History, “ If medicine do not raise
a commotion in the patient, his disease will not be cured by it.” '

Chap, II. i. When the duke Ting of T'Sng died, the prince
said to Yen Yii, ‘Formerly, Mencius spoke with me in Sung,
and in my mind I have never foigotten his words. Now, alas!

seems here to be used as in the Chung Yung, i cates on that high authority. 5 . jM XM
i. I, — ‘an accordance with this nature is called '
the Path,’ but viewed here more in the con*
sununation of high sageship and distinction to
which it leads, which may be reached by tread-
ing it, and which can be reached in no other
way. We have here for the first time the state-
ment of Mencius’s doctrine, which he subse-
quently dwells so much on, that ‘ the nature of
maniagood.’ 4 . OfCh’ingChi'enweonly know
what is here said. refer-
ring to the sagea — used for ‘ man ’

or * men, ’with the idea of vigour and capability.

Kung-ming I was a disciple first of Tsz^hang,

and then of Ts&ng Shin. S:il? 6 S
would appear to have been a remark origmally
of Cbiu-kung, which 1 appropriates and vindi-

, — cutting the long to supplement the
^ort.’ Observe the force ofj|01, as in the trans-
lation. 3^ implying — ‘ It is small, but stilL’
S’ chap, iii : — ‘ a good kingdom ’

is such an one as is there described,

-y^, — see the Shd-ehing, IV. viiL Sect. 1. 8 .

read ikmh, the 4 th tone.

2. How Mancius anvcszo thm duke or T and

TO COKDVCI THE XOlIElfUTO FOX BIS FATREB. 1,

is the proper term to express the death of
any of the feudal princes of the kingdom. Ten
Yfi bad been the prince’s Grand tutor

236

THE WORKS OF MENCIUS.

[bk. III.

AtfZWBZ

itzBZ'srm,

z.^ ZA^m

m-% m.m $,z

^.nzvz^

M&m.am,z

0 fS t>

# s.lS^

^LAXT

m f .

this great duty to my father devolves upon me ; I wish to send you
to ask the advice oi Mencius, and then to proceed to its various
services.’

2. Zan Y6 accordingly proceeded to Ts4u, and consulted Mencius.
Mencius said, ‘ Is this not good 1 In discharging the funeral duties
to parents, men indeed feel constrained to do their utmost. The
philosopher Tsing said, “When parents are alive, they should be
served according to propriety ; when they are dead, they should
be buried according to propriety ; and they should be sacrificed
to according to propriety : — this may be called filial piety.” The
ceremonies to be ooserved by the princes I have not learned, but
I have heard these points : — that the three years’ mourning, the
garment of coarse cloth with its lower edge even, and the eating of
congee, were equally prescribed by the three dynasties, and binding on
all, from the sovereign to the mass of the people.’

3. Zan Yfi reported the execution of his commission, and tTie

I suppose that m ii the sorname.
u a phrase applied to the foneral of,
and moumiug for, parents ; — ‘the great cause,
or matter.’ a. ^ is the verb,.=

ft. , — spoken with refer-

ence to the prince’s sending to conmilt him on
«»chasnbje. t. ^ @ ^ g

compare Analects, XIX. zrii. The words attri*
buted to TsAng Shin were origiiuilly spoken by
Confucius . see Analects, n.v. Taang may hare

appropriated them, and spoken tbem^ bo as to
make them be regarded as his own, or, what
IS more Mencius here makes a s l i p of

loeraoty. ist tone, read tsx; see Awaleotai,

IX. ix. as used in the text, read like

^ denotes congee, like , but made
thicker. 3. , ‘ returned the eo mmiim n,*

^r^rted his execution of it and the
uL *“ost be nndetsioad aa the subjeet ef
, ‘his fathers and brethren,' 1. e.

PT. I. CH. 11.]

THE WORKS OP MEKCroS.

237

S s 2: 7: S

S :*: 7> St X 0,Z,Z ^ W

B.B.Tifig-'f

m.f- S.m^W ^.4.* -t

prince determined that the three years’ mourning should be observed.
His aged relatives, and the body of the officers, did not wish that it
should be so, and said, ‘ The former princes of Lfi, that kingdom
which we honour, have, none of them, ol«erved this practice, neither
have any of our own former princes observed it. For you to act
contrary to their example is not proper. Moreover, the History
says, — “ In the observances of mourning and sacrifice, ancestors are
to be followed,” meaning that they received those things firom
a, p7'0£er source to hand them down.’

4. I'he prince said again to Zan Yh, ‘ Hitherto, I have not given
myself to the pursuit of learning, but have found my pleasure in
horsemanship and sword-exercise, and now I don’t come up to the
wishes of my aged relatives and the officers. I am afraid I may
not be able to discharge my duty in the great business thai I have
entered on; do you again consult Mencius for me.’ On this, Zaa YA

his uncles and elderly ministers of the ducal
Camily. The phrase is commonly appUed by
Chinese to the elders of their own snrname,
wha tever be the degrees of tbeir relationship.

— the ducal house of Pang was
de8cende<l from one of the sons of king Wan
^Shu-hsiu, ), but by an inferior wife,

while Chftu-kung, the ancestor of Lu, was in
th® tyn® sovereign line, the author of all the
civil institutions of the dynasty, and hence all
the other States ruled by descendants of king
Win were supposed to look up to Ld. That
Chku-kung and the first rulers of Pang had not
observed the three years’ mourning is not to
be supposed The crown-prince’s remonstrants

are wrong in attributing to them the neglect
of laterdukes. — ^what particular ‘history’

they refer to is not known.

is to be understood as spoken in
the person of tlie ancestors, and I have there-
fore rendered it by ‘they.’ Chao Chi, however,
says that some made this a reply of theprince : —
•The prince said, I have one (i. c. Menciua^from

uliom I received it.’ e m >>x

as in the translrtion.

j^,--‘Iamahraidofthe not being
able, Ac.’ It is the sentiment of the prince

238

THE WORKS OF MENCTUS.

[bk. hi.

fe^.±WK4.a:

JRlM T.4.T » ^.W =f- 0.

5' ®.2 (Si S.T S M.'S A
mARzUiU^r^m s.’^'
A H 4.* Ktt « Bl

went again to Tsdu, and consulted Mencius. Mencius said, ‘ It is
BO, but he may not seek a remedy in others, hut only in himself.
COTfucius said, “ When a prince dies, his successor entrusts the ad-
ministration to the p^e minister. He sips the congee. His face
IS of a deep black. He approaches the place of mmming, and weeps.
Of all the ofBcers and inferior ministers there is not one who will
p^ume not to join in the lamentation, he setting them this example.
What the superior loves, his inferiors will be found to love exceed-
ingly. The relation between superiors and inferiors is like that
between the wind and gi-^ The grass must bend when the wind
blows iipon it.” The business depends on the prince.’

5. Znn Ytl returned with this answer to his commission, and
the prince said, ‘It is so. The matter does indeed depend on me.’
So for five months he dwelt in the shed, without issuing an order ot
a caution. All the officers and his relatives said, ‘ He may be said
to understand the ceremonies! When the time of interment aixived.

hinueU^ and mart be tianalated in the
flnt penMi, and not in the third, as Jnlien
doea In the H there is a reference to his
antecedents, occasioning the present dilB-
onlty. is taken bv Ch'io

Ch'l, ‘Ton may not seek (to overcome their
opposition) by any other way (but carrying
ont what yon have began).’ Chft Hsi’s view,
as in the translation, is better. In the quota-
tioos &cnn Cmifheiaa, Xenciiu has blended
diSerent places of the Analects together, and
enlarged them to soit his own purpose, or, it

[msybe,the text of Uie Analects was different in
Ihistime. See Analects, XIL xxi, dal.

— the is the place where the collin
lay , during the five months that elapeed hetvreen
the death and interments 5. The |£ waa a
Bhed^ built of boards and straw, oSnde the
centre door of the palace, agaiimt the sarronnd*
ing wall, whi<di the mourning nrine e tenanted
till the interment ; see the LI Chi, XVllL Seet.

L i 7. pr hH R aiiMweed by Chit

Hct mriHv rrvr ^ • ..

Usi, With reason, to be corrupted or d^betire.

PT. I. CH. m.]

THE WOBKS OF MENCIUS.

239

they came from all quarters of the State to witness it. Those who
had come /rom other States to condole with him, were greatly pleased
with the deep dejection of his countenance and the moumfulness of
his wailing and weeing.

Chap. III. i. The duke Wan of T'ang asked Mencius about
the proper way of governing a kingdom.

2. Mencivis said, ‘ The business of the people may not be remissly
attended to. It is said in the Book of Poetry,

“ In the day-light go and gather the grass,

And at night twist your ropes ;

Then get up quickly on the roofe ; —

Soon must we begin sowing again the grain.”

3. ‘ The way of the people is this ; — If they have a certain

I have translsted as if it were 0^11 »’l
— Chfl Hst introdaces here the foUowing re-
marks from the commentator Idn (/K): —
'In the time of Heneios, althon^ the ritm to
the dead had &llen into neglect, jret the three
ytxal mooniiisg, with the sorrowfrig heart and
aflUetive grie^ being the e^ncession of what
reallj belongs to man's mind, had not quite
periled. (My, sunk in the slough of manners
becoming mote and more corrupt, men were
loang all their moral nature without being
oonaeioos of it. When duke W&n saw Mencius,
and heard him speak of the goodness of man’s
nature, and of TAo and Shun, that was the
ooeasion of moring and bringing forth his
better heart, and on this occasion — of the
dttth of his father — he felt sineerely all the
stirrings of sorrow and grief. Then, moreover,
when his older relatives and his officers wished
not to act as he desired, he turned inwards
to reprove himself and- lamented bis former
eradnet which made him not be believed in
bis present course, ncA presuming to blame his
officers and relatives ^thou^ we must con-
oe^^ an extraordinary natural exceUence and
ability to him, yet his energy in learning may I

not be impeached. FinaUy, when we consider
how with what decision he finaUy acted, and
how all, near and &r, who saw and heard him,
were delisted to acknowledge and admire his
conduct, we have an instance of how, when
that which belongs to aU men’s minds is in the
first place exhibit^ by one, others are brought,
without any previous purpose, to the pleased
acknowledgment and approval of it : — is not
this a proof that it is inde^ true that U< natMn
qf »ian m pood?’

8. Mxacnn^s oouasEia to tbs nnxx or 'I'lsa
roB THE onvEasnssT or ms srsonoB. Aexi*

CUETCBE Aim XDUCATIOB ABE TBS CHIEF TBIHaS
TO BE ATTESnsD TO, ASH TBS FIBST AS AE ESSEIiTtAE

pbefabatio’i roB tbs sEcosn. i. in the
sense of ‘to ■govern.’ a. .^.,‘tlie

business of the people,’ is intended husbandry.
For the ode, see the Shih-ching, I. xv. Ode I.
st. 7, written, it is said, by (IhAu-kung, to im-
press the sovereign Ch’tng with a sense of the
importance and toils of hus band ry, g. Com-
pare Bk. I. Pt. I. vii. 19.

therg’ is to be taken lightly, as if the expression

240

THE WOBKS OF MENCIUS.

[bk. hi.

■t ^

W ^

.. S Bi )|ia

^ if

W 4,^

4o^:W

^SAfiJ

nm

#.# #,
E.®

livelihood, they will have a fixed heart ; if they have not a certain
livelihood, they have not a fixed heart. And if they have not a fixed
heart, there is nothing which they will not do in the way of self-
abandonment, of moral deflection, of depravity, and of wild license.
When they have thus been involved in crime, to follow them up
and punish them : — this is to entrsm the people. How can such
a thing as entrapping the people be done imder the rule of a benevo-
lent man ?

4 . ‘ Therefore, a ruler who is endowed with talents and virtue
will be gravely complaisant and economical, showing a respectful
politeness to his ministers, and taking from the people only in
accordance with regulated limits.

5" Hh said, ‘ He who seeks to be rich will not be benevo-

lent. He who wishes to be benevolent will not be rich.”

6 . ‘ The sovereign of the Hsia dynasty enacted the fiftv mdu allot-
ment, and the payment of a tax. The founder of the Yin enacted
the seventy mdu allotment, and the system of mutual aid. The

^ to the people’s

teing tho people,’ ie. the ehancter of the people
ia as foUowa One commentator expounds the

iteKtH

9UMflTMZM-

‘moat be,’ whiHi would be ineouaistent with
*•>« , but ‘wiU be,’ ta wUI be sure to be.

Hio last two elansea are exegetical rf ^ and
~|\mustbeunderstoodof^, ‘ministers,’
in contradistinction from the ‘people,’

in the next clause, thon^ all aie eoune
^neath’ the ruler. 5. 'This Yang Hft is the
Ho of the Analects, XVII. i. To aeeeni
mth his unworthy character, the obserra-
tion IS taken in a bad sense, as a dissuadTe
^inrt the practice of benevolence, while
Mena os quotes it to show the inoompatiMUtr
“ »*««» ia laid on

® ‘Hewhomakee

riches— benevolenee-hiabuaineae.’ Thiaibne

of tte character would be wdl broo^t oat by
putting it in 3rd tone, but that would give the
observation a good meaning.

f see Anslecti^ IIL ctI, By

PT. I. CH. III.]

THE WORKS OF MENCJTDK

241

t 7i M

S §‘S S F

III® 1,111 M

n m.%r^ iij

4 ftr # ^ M'J ^ ^ 'liLo'ff*

founder of the Ch&u enacted the hundred mdu allotment, and the
share system. In reality, what was 'j^id in all these was a tithe.
The share system means mutual division. The aid system means
mutual dependence.

7. ‘Lung said, “For regulating the lands, there is no better
system than that of mutual aid, and none which is not better than
that of taxing. By the tax system, the regular amount was fixed by
t^ing the average of several years. In good years, when the grain
lies about in abundance, much might be taken without its being
oppressive, and the actual exaction would be small. But in baS
years, the produce being not sufficient to repay the manuring of the
fields, this system still requires the taking of the full amount. When
the parent of the people causes the people to wear looks of distress, and,
after the wholeyear’s toil, yet not to be able to nourish their parents, so

ti*® Hsi& statutes, every hasbaiidman«~head 1 in accordance vrith the accounts in the ChAu
a fiimily — received fifty mdu, and paid the j Li is his own system recommended below to
produce of five of them to the government , Pi Chan. 7. Of the Lung quoted here, all

Thia payment was the By those of Yin, i

j- -j j "il .... ancient worthy.’ 3|H .fA is said to

030 "mu were divided into nine equal allot-

Uenta of seventy mdu each, the central one I he synonymous with jjS 3 K, meaning ‘abun*

the government, and eight j dant.’ That this is the signification U plain

^^Diilies on the other allotments uniting in its
eoltrratioii. By those of Chftn, to one family
^ore aasigned, and ten families culti-
i»ooo tores in common, dividing the
and paying a tenth to government.
Such is the account here given by Mencius,
hut it is very general, and not to be taken,
®^>©w^y as relates to the lyatem. of the ChAu
djnaaty, as an accurate exposition it. More

VOL n. I

enougli, but how tlte characters come to indicate
it is not clear. m means ‘a wolf,' and
is given in connexion with that character as
meaning ‘the appearance of things scatteaed
about in co nfusion.’ I cannot find any significa-
tion of , ‘ crooked, perverse, Ac.,’ from which,

as joined to itS, we can well bring out the

242

THE WORKS OF MENCTOS.

[bk. III.

^ ^ ^ ^

lb

IM:

-fh pzj

« B #■ #.S lit *

K )?,&.# U.^^M

B 1^ m.m »

that they proceed to boiTowing to increase their means, till the old
people and children are found lying in the ditches and water-channels :
— where, in such a case, is his parental relation to the people ?”

8. ‘As to the system of hereditary salaries, that is already
observed in Tan^.

9. ‘ It is said m the Book of Poetry,

“ May the rain come down on our public field.

And then upon our private fields !"

It is only in the system of mutual aid that there is a public field,
and from this passage we perceive that even in the Chftu dynasty
this system has been recognised.

. . Establish hsiang, hsu, hsio, and hsido, — all those educational

iTistitutions, for the instruction of the people. The name hsiang
indicates nourishing as its ol^e<a; hsido indicates teaching ; and hsu
mdirates archery. By the UsiA dynas^ the name hsido was used ;

that of hsil ; and by the Chiu, that of hsiang. As to
^ h^, they belonged to the three dynasties, and by mat name.
xhe object of them all is to illustrate the human relations. When

meaning. is taken by Chao Chi

as in the translation, and by ChO Hsi as=* an
angry-looking appearance,’ which does not suit
so well. <to lift proceed

to.’ B(thersttone)^^^|^^

® ,— eoo Bk. I. Pt. I. iv.5, 8. and tone.

see Bk, L Pt IL v- 3. 9. See the
Shih*clung^ II. Ti. Ode VUI, st, 3, a description
of husbandly under the Chiu dynasty.

—the verb, 4th tone. The object of the qnoU-

tion is to show that the s^/^tem of mutual aid
obtained under the Chiu as well as under the
Yin dynasty, and the way is prepared for the
instructions given to K Chan below. 10. After
the due regulation of husbandry, and provision
for the * certain livelihood’ of the people, must
^me the business of education. The hsio men*
tioned were schools of a hi^er order in the
capital of the kingdom and other chief cities
of the various States. The others hstdo^
4th tone) were schools in the villages and
smaller towns. In the Id Chi, in. Sect. v.
we find the hsiang mentioned in connexion with

PT. I. CH. III. 1

THE WORKS OF MEKCIUS.

243

if

pM

mz.

lEM.

m ^

mmt^x

^ # liA i

i: flfc.fr

s» 0 o^

mTm:fj

“ r.A

^ Hi ^»±»

those are thus illustiRted ly superiors, kindly feeling will prevail
among the inferior people below.

11. ‘Should a real sovereign arise, he will certainly come and
take an example /rom yov.; and thus you will be the teacher of the
true sovereign.

12. ‘ It is said in the Book of Poetry,

“ Although Ch&u was an old country,

It received a new destiny.”

That is raid with reference to king W&n. Do you practise those
things with vigour, and you also will hy them m£^e new your
kingdom.*

13- 2 %s duke afterwards sent Pi Chan to consult Mencius about
the nine-squares system of dividing the land. Mencius said to him,
‘ Since your prince, wishing to put in practice a benevolent govern-
ment, has made choice of you and put you into this employment,
you must exert yourself to the utmost. Now, the first thing towards
a benevolent government must be to lay down the boundaries. If
the boundaries be not defined correctly, the division of the land into

tte time of Shun ; Asti in eonnezion with the
HaU^nasty; Asio in eonnezion with t^ Yin;
*nd CMio ia eonnezion with the CSdu.

^ler* is thni some want of harmony between
^t passage and the aeoonnt in the tezt Enter-
tainments were giren to the aged at different
*™es, and in the schools, as an ezample to the
of the rsTeienee accorded by the govein-
**i*Pttoage. Sothesdioolswereseleetedforthe
<^“«he*y, as a trial of virtue and skill.
-A pin ^ r , — tbU can hardly mean,

limnan relations have been Ulna-
wated }jj the ezamida of snperiors.’ but mnst

hare reference to the inculcation those
relations by the institution of schools. Hie
pith Hencins’s adrice is — ‘Proride the means
of education for all, the poor as well as the rich.’
la. See the Shih-ching, HI. i. Ode I. st. i.

‘the appointment,’ ie. whieh lighted
on it from Hearen. 13. To nndeiatand the
‘nine-squares division of the land,’ the ffarm of
the character needs only to be looked at.
If we draw lines to enclose it — thus, |~{~|~| —
we have a square portion of ground divided
into nine equal snd smaller sqnares. But can

R 2

244

THE WORKS OF MENCIUS.

[BK. III.

stw

mm.

‘ ^ M.

T,+.T.»»4\1S

0.* - Aa-T)«««fe

squares will not be equal, and the produce available for salaries will
not be evenly distributed. On this account, oppressive rulers and
impure ministers are sure to neglect this defining of the boundaries.
When the boundaries have been defined correctly, the division of the
fields and the regulation of allowances may be determined by you,
sitting at vour ease.

14. 'Although the territory of T'Sng is narrow and small, yet
there must be in it men of a superior grade, and there must be in it
country-men. If there were not men of a superior grade, there
would be none to rule the country-men. If there were not country-
men, there would be none to support the men of superior grade.

15. ‘I would ask you, in the remoter districts, observing the
nine-squares division, to reserve one division to he cultivated on the
system of mutual aid, and in the more central parts of the kingdom,
to make the people pay for themselves a tenth part of their produce.

1 6. ‘ From the highest oflBcers down to the lowest, each one
must have his holy field, consisting of fifty mdu.

we suppose it possible to divide a territory in
this way? The natural irregularities of the sor-
face would be one great ob^cle. And wo find
below the ‘holy field,’ and other assignments,
which must continually have been requiring

new arrangement of the boundaries.

, — here, generally, for officers

men not

earning their bread by the sweat of their brow,
and the toil of their hai^ds ; see next chapter.
1^^^, ‘ country-men,’ = by their toil self-

supporting people generally.

13. Here the systems of
aU the thr^ dynasties would seem to be em-
ployed, as the naturs of the country permitted.

or made advisable, their application. as
opposed to must be understood, as in

the translation, = * the country,’ ‘the remoter
districts.’ The refers to in par. 13,

and the to '^|j The former would

be the best way in such positions of supporting
the 1^ and the latter of supporting the
Similarly, the other clause. 16.
is explained by Chfto Chi by and Chft Hd
follows him, though we do not f^d this meaning
of the term in the dictionary. The
then is ‘the clean field,’ and as its produce was

PT. I. CH. III.]

THE WOBKS OF MENCmS.

245

^ .SlI y ^

MAmu^

m at flJtog

A nm,

i&mnim

Ai

ffl 9

1 7. ‘ Let the supernximerary males have their twenty-five mdu.

1 8- ‘On occasions of death, or removal from one dwelliug to
another, there will be no quitting the district. In the fields of a dis-
trict, those who belong to the same nine squares render all friendly
offices to one another in their going out and coming in, aid one
another in keeping watch and ward, and sustain one another in sicK-
ness. Thus the people are brought to live in affection and harmony.

19. ‘A square li covers nine squares of land, which nine squares
contain nine hundred mdu. The central square is the public field,
and eight families, each having its private hrmdred mdu, cultivate
in common the public field. And not till the public work is finished,
may they presume to attend to their private affairs. This is the
way by which the country-men are distinguished from those of
a superior grade.

20. Those are the great outlines of the system. Happily to
modify and adapt it depends on the prince and you.'

intended to supply the meens of sacrifice, I j occasions of death, ’i.ej In burying, Under
translate it by ‘tte holy field.’ It was in [the Ch*u dynasty, a hundred p* or paros

made a matt’s len(^ but the exact amount of
the pace can hardly be ascertained. Many con-
tend that the fifty man of HsiS, the seventy of
Yin, and the hundred of ChAn, were aetually

of the same dimensions. 4 *^ tone,

so spoken always, when the subject is the
siqiport of a superior by an inferior. 20.

(the and tone), =

softening and moistening, i. e. the modifying
and adapting.

addition to the hereditary salary mentioned in
par. 8. 17. A family was supposed to embrace

the grandfather and grandmother, the husband,
wife, and children, the husband being the
grandparents’ eldest son. The extra fields were
for other sons whom they might have, and were
given to them when they were sixteen. When
they married and became heads of families
thenudvee, they received the r^ular allotment
for a family. This is Chu Bai’s account of this
paragraph. 18. The social benefits flowing from
the nine-s^piares division of the land. ‘On

246

THE WORKS OF MENCroS.

[bk. III.

^ mm '4. pi if

^ ^ I®

^ h S.0. g

xmm

'I Hi /«*¥ '^v .««a4 iiM 14 »— in

Chap. IV. i. There came firom Ch'A to T'3jig one Hsu-Hsing,
who gave out that he acted according to the words of Sh&n-n&ng.
Coming right to his gate, he addressed the duke W&n, saying, ‘ A man
of a distant region, I have beard that you. Prince^ are practising
a benevolent government, and I wish to xeceive a site for a house, and
to become ^one of your people.* The duke Win gave him a dwelling-
plaoa His disciples, amounting to several tens, all wore clothes of
haircloth, and made sandals of hemp and wove mats for a living.

2. At the same time, Ch'Sn Hsiang, a disciple of Ch'an Liang, and
his younger brother, Hsin, with their plough-handles and shares on

M*«onj»’a urounovorTKEDooxiiiiz THAT leigns, extoidmg with his own owr 515 yeusL

XHB mmsat ottshtto i-ABounAiHnaBASDBT wna IT any fiutb could be repotted in this ehronoloKr,

HI S own HAKDs. Hs TmticAXHs THE PBOPBisTT it would jdsce him B. o. 3312 . In the appendix
os THK niTDios OS LABouB, ASP OF A i xn ' A BEo to the Tl-ching, he is eelotoated ss the Father
OIASB oosDOomo eoTzssnsT. The first three of Hosbandry. Other traditions him tbs

next eight paragraphs expose Uie great error of explained hy ‘came to.’ Chft Hat

with Haing's heresy. In the last two pare>- different, denoting the ground assigned

graphs, Heiraas proceeds, from the evasive *“1 the dweUing of a husbandman. (4th
replies of Hsiang, to give the 0019 de ffrSee to the . , sn

new pernicious teachings, i. is eirolained, ..?* appear from par. 4 that

^ ^ ^!L ,, ““ haircloth’ was a very inartificial strue-

by Chdo Ch'l,^y^yjg-jg, and ^ **= tnre> not woven at least with much art,

one who cultivated the ‘ s a nd a ls of hemp,’ opposed to which were

doctrines. Host others take = -jg made of grass, and which were tniMie of

— 11^ nil’ /t^’ wkAAtM* wore meoe m

‘r^-nga^prel<mcoof.’ Shin-ning,‘Won- leather Iffl is explained by Jn **? ‘to beat
derlhl husbandman,’ is the style of the second ^ “ *****

of the five famous^, or early ‘sovereigns,’ of l>*nimor. ^ properly denotes single

Chinese history. He is also called Yen ( 4 JS) ™*** rushes This mana>

Tl, ‘the Biasing Sovereign.’ He is pia^ fag^o f sandab and mats is supposed in the
“nd Hwang Tl, though separ* Q *0 Imre been only a temporary employ-
ated from the latter by an intervention of seven | ment of Haing's followers tiU laioi- idi ouW be

PT. I. CH. IV.]

THE WORKS OF MENCIUS.

247

SSFISI*

T 4.1^ Iff M

At.^

. A ®

wt m

^ M ^ ^ A M

their backs, came from Sung to Ttog, saying, ‘ We have heard that
you, Prince, are putting into practice the government of the ancient
sages, tkotoing that you are likewise a sage. We wish to become
the s ubje cts of a sage.’

3 , When (3h’Sn Hsuuig saw Hsii Hsing, he was greatly pleased
with him, and, abandoning entirely whatever he had learned, became
his disciple. Having an interview with Mencius, he related to him
toith approbation the words of Hsli Hsing to the following effect : —
‘ The prince of Tfing is indeed a worthy prince. He has not yet
beard, however, the real doctrines of antiquity. Now, wise and able
princes should cultivate the ground equally and along with their
people,and eat the fruit of their labour. They should prepare theirown
meads, morning amd evening, while at the saume time they carry on
their government. But now, the prince of T'ftng hais his granaries,
treasuries, amd msenals, which is an oppresring of the pmple to
nourish himself. How can he be deemed a real worthy prince?’

4 . Mencius said, *1 suppose that Hsii Hsing sows giain and eats

anigned them. a. Of the individuals men-
tioned here, we know noUting more than can
he gathered frtnn this chapter. Ilie or

share, aa originally made by Shkn-nkng, was
of wood. In Henoios’s time, it had oome to be
made of iron ; see par. 4. as

•hove. isthe

“ Bk. I. Pt I.

ii.1. denote the morning and evening

meals, bnt must be taken here as verbs, signi;^
ing the preparation (^those meals. If 'j^ and
are to be distinguished, Uie latter is a
granary for rice, the former for other grain,
in 4th tone. The object of Hsu Hsing in

these remarkswoold be to invalidate Meneius’s
doctrine given in the last chapter, par. 14, that
the ruler mustbesupported bythe countiy-raan.
4. Observe the force of ^ as in the

248

THE WORKS OF MENCIUS.

[BK. in.

:i: :^o H. 0.

^ m t M ^o^-o^o
^ 0 . 0 . 0 »

^ MM }^ =f- =f-

the produce. Is it not so 1’ * It is so,’ was the answer. ‘ I suppose
also ne weaves cloth, and wears his own manu&cture; Is it not so ? ’
‘No. Hsii wears clothes of haircloth.’ ‘Does he wear a capi’
‘He wears a cap.’ ‘What kind of capi’ ‘A plain cap.' ‘Is it
woven by himself 1 ’ ‘ No. He gets it in exchange for grain.' ‘ Why
does Hsii not weave it himself?’ ‘That would injure his husbandry.’
‘ Does Hsu cook his lood in boilers and earthenware pans, and does
he plough with an iron share?’ ‘Yes.’ ‘Does he make those
articles mmself?’ ‘No. He gets them in exchange for grain.’

5 . Mencius then said, ‘ The getting those various articles in ex-
change for grain, is not oppressive to the potter and the foimder, and
the potter and the founder in their turn, in exchanging their various
arcides for grain, are not oppressive to the husbandman. How ahn nl d

tr a na l fttioiL 'millet,' but here = grain

generally. 4th tone. ^ ‘Hie

cap is plain,' ie. undyed and unadorned. The
distinction given byChd Hiii between and

iSf that the former was used for boiling,
and the latter for steaming. Their composition
indicates that they wm?e made of iron clay
respectively. The was distinguished from
other iron boilers by having no feet. 5.

% =• ‘ he who gets,’ or, as in the transla-
tion, ‘the getting.' — ^properly 'stocks,'

bat also used synonymonsly with I have
added a sentence to bring ont the force of

Ch“Hri puts a point
*“** taking ^ (in 3rd tone)in the sense
of ||- , ‘ only,’ construes it with what foUows.
This is better than to join it, in the sense of
house or shop, with |i^ J'^. Hsiang is here
forced to make an admission, fatal to his new
master's doctrine, that every man should do
everything for himself The only difficulty is
with the B , which here but.' The two

PT. I. CH. IV.]

THB WOBKS OF MENCIUS.

249

M S ft

V

vli>

if ii^‘ A S!j X ^ W 5

A ^.fsr ^.1^

-^Slf f‘l‘f il^‘

A> 0k W ^ ^ 5 X ^ s

X /Jv ^ pT ^

^^ii\^j^^-a.-a-if i§

such a thing be supposed 1 And moreover, why does^ not Hsii act
the potter and founcfer, supplying himself with the articles which he
uses solely from his own establishment ? Why does he eoamfusedly
dealing and exchanging with the handicraftsmen ? Why does he
not spare himself so much trouble V GKan Hsiang replied, ‘ The
business of the handicraftsman can by no means be carried on along
with the business of husbandry.’

6. Mendtis resumed, ‘ Then, is it the government of the kingdom
which alone can be carried on along with the practice of husbandry ?
Great men have their proper business, and little men have their
proper business. Moreover, in the case of any single individual,
v^uitever articles he car* require are ready to his hand, being produc^
by the various handicraftsmen : — if he must first make them for his
own use, this way of doing would keep all the people running about
upon the roads. Hence, there is the saying, “ Some labour with
their minds, and some labour with their strength. Those who laboiw
with their minds govern others; those who labour with their strength

the sense ‘are all required,’ which would
make the construction simpler : — ‘ for a sin^
person even, all the productions of the handi-
craftsmen are necessary.’ 8<^ in the paraphrase
of the p ‘Beckoning in the ease of

a single individual, his clothes, his food, and
his dwelling-place, the productions of the
various workers most all be completed in suf-

preceding sentences are If endns’s affirmatioiu,
and he proceeds — ‘ But Hs& Hsing denies this.
Why then does he not himself play the potter

and founder, Ac.? ’ 6. In —AZSfUa
the construction is
not easy. Hie correct meaning seems to bo that
given in the translation. Some take in

250

THE WORKS OF MENCIUS.

[BK. lU.

^ S.2.^ S

RRtfc

JTC.

A.

:#T ^

5^

S # s s 3^ . , _ ..

A,» 2, :c ® j&

V

are governed by others. Those who are governed by others support
them ; those who govern others are supported by them.” This is
a principle univers^y recognised.

7 . ‘ In the time of iko, when the world had not yet been perfectly
reduced to order, the vast waters, flowing out of their channels, made
a universal inundation. Vegetation was luxuriant, and birds and
beasts swarmed. The various kinds of grain could not be grown.
The birds and beasts pressed upon men. The paths marked by the
feet of beasts and prints of birds crossed one another throughout
the Middle Kingdom. To Y4o alone this caused anxious sorrow. He
raised Shun to office, and measures to regulate the disorder were set
forth. Shun committed to Y1 the direction of the fire to be employed,
and Yi set fire to, and consumed, the forests and vegetation on the
mountains and in the marshes, so that the birds and beasts fled away
to hide themselves. Yii separated the nine streams, cleared the
courses of the Tsi and T'4, and led them all to the sea. He opened

fioiency, and th«n he has abundantly everything
for profitable employment, and can 'withoat
anxiety support his children and parents.’ This
gives a good enough meaning in the connexion,
but the signification attached to is hardly
otherwise authorised. ‘and road

them,’

carries ub back to the
time antecedent to YAo, and is to be

taken in the sense of ‘ world,’ or ‘ earth.* There

is the idea of a wild, confused, ehaotie state, on
which the successive sages had been at work,
without any great amount of sueoess. Thon in
the next paragraph we have H&u-ehi doing
over again the work of Sh&n-n&ng and teaching
men husbandry. It is difficult to go beyond
Yfto for the founding of the Chinese kingdom.
The various questions which would arise here,
however, will be found discussed in the first
part of the Shft-ching. It is only necessary
to observe in reference to the calamity here
spokep of, that it is not presented as the
consequence of a deluge, or sudden aecnmn-
lation of water, but from the natural river-

PT. I. CH. IV.]

THE WOBKS OF MENCIUS.

251

a vent also for the Zti and Han, and regulated the course of the
Hw4i and Sze, so that they all flowed into the Chiang. When this
was done, it became possible for the people of the Middle Kingdom
to cultivate the ground and get food for themselvea During that
time, Yu was eight years away from his home, and though he thrice
passed the door of it, he did not enter. Although he had wished to
cultivate the ground, could he have done so ?

8. ‘ The Minister of Agriculture taught the people to sow and
reap, cultivating the five kinds of grain. When the five kinds of
grain were brought to naaturity, the people all obtained a subsistence.
But men possess a moral nature ; and if they are well fed, warmly
dad, and comfortably lodged, without being taught at the same
time, they become almost like the beasts. This was a subject of
anxious solicitude to the sage Shun, and he appointed Hsieh to be
the Minister of Instruction, to teach the relations of humanity ; —
how, between father and son, there should be affection ; between

ehaimels being all broken up and disordered.

in 4th tone, ‘disobedient,’ ‘unreason*
•1>1«.’ y ‘the five kinds of grains,’ are

‘P^dy, mUlet,

pannidi^ millet, wheat, and pulse,’ but eaoh
of these terms must be taJcen as comprehending
several varieties under it f in opposi-

tionto is the portion of country which

was first seftled, and regarded as a centre to all
surrounding territories.

seems to refer to Yko’s position as sove-
reign, in which it belonged to him to feel this

anxiety. For the labours of Shun, Tl, and T 3 ,
see the Shfi-ching, Farts I, II, HI. in

3rd tone. — read Tk. The nine streams

all belonged to the Ho, or YeUow river. By
them Y i led oS a portion of its vast surging
waters. The Chiang is the Yang-tsze. Chd
Hsi observes that of the rivers mentioned as
being led into the Chiang only the Han flows
into that streant, while the Hwii receives the
and the Sze, and makes a direct course to
the sea. He supposes an error on the part of
the recorder of Mencius’s worda 8. Hftn-chi,
now received as a proper name, is proj^ly the
official title of Shan’s Minister of Agriculture,

Ch'i (read Hsieh) was the name

262

THE WORKS OF MENCIUS.

[BK. ni.

»,iaaRWK«*ST

asm itM « m

sovereign and minister, righteousness ; between husband and wife,
attention to their separate functions; between old and young, a
proper order ; and between friends, fidelity. The highly meritorious
sovereign said to him, “Encourage them ; lead them on ; rectify them ;
straighten them ; help them ; give them wings : — ^thus causing them
to become possessors of themselves. Then follow this up by stimu-
lating them, and conferring benefits on them.” When the sages were
exercising their solicitude for the people in this way, had they leisure
to cultivate the ground ?

9. ‘ What YjIo felt giving him anxiety was the not getting Shun.
What Shun felt giving him anxiety was the not getting lii a-nd
K&o Y4o. But he whose anxiety is about his hundred mdu not being
properly cultivated, is a mere husbandman.

of his Miniater of Instnietion. For these men
and their works, see the ShuH;hing, Fsrt IL
— osed synonymonsly with =

‘to pUnt,’ or ‘sow.’ A ^ ^
foreigners genersll; try to construe this ex-
pression ss they do the ^ ^ ^
in Um preceding chapter, par. 3, not having
regard to the diCTererce of and
and , and the hve repetitions of farther

on in the paragraph. The interpretation which
I have adopted is that of Chd Hst, and erery
critic of note whom I hare consulted.
is snppoaed to be plural,— ‘the sages.' Ihis,
however, cannot be, as the immediately
foUowingmuat be understood with reference to
Sinn only. What has made be taken

as plural, is that the instructiona addteased to
Hsieh are said to be from 13rd tone) 3 ^ ,
which are two of the epithets applied to Tko in

the opening sentence of the ShAushing^ who is
therefore supposed to be the spesker. Tei it
^■s Shun who appointed Hsieh, and gave him
his instructions, and may not Mencius intend
Ann by ‘The highly meritorious’? Theaddress
I itself is not found in the ShA-ching. and
are both in 4th tone.

^separate functions,’ according to which

the husband is said to preside otct all that ia
external, and the wife over all that isintemal,
while to the foi'mer it b^ongs to load, to
the latter to follow. 9. An illustration of the

6. read «, in 4th ton^ in the sense

of ^ (in and tone). The Kte of Kko YAo is
generally written as in the text, but the proper
form of it is J^L It is difficult to determine
whether to unite the two oharaoters asa double
isomame, or to keep them apart aa sorname

PT. I. CH. IV.]

THE WORKS OF MENCIHS.

263

W S M

y

»« 3 c

iK#T.

d fi^lA

Mm

MM

^ 'll
^ M'l

±mT
^ W.A

m

:7tj

».e

f-.f.

=ts

^*s

T,b 8

W=g

~K

t, M

^ % m

m m

A AM

A#.

» A

^!L„

t=f

=|H

pH

10. ‘The impartii^ by a man to others of his wealth, is called
“ kindness.” The teaching others what is good, is called “the exercise
of fidelity.” The finding a man who shall benefit the kingdom, is called
“ benevolence.” Hence to give the throne to another man would
be easy ; to find a man who shall benefit the kingdom is diflScnlt.

11. ‘ Confucius said, “ Great indeed was Yio as a sovereign. It
is only Heaven that isgreat, and only Yio corresponded to it. How
vast was his virtue ! The people could find no name for it. Princely
indeed was Shun ! How majestic was he, having possession of the
kingdom, and yet seeming as if it were nothing to him !” In their
governing the kingdom, were there no subjects on which Y&o and
Shun employed their minds ? There were subjects, only they did not
employ their minds on the cultivation of the ground.

1 2. ‘ I have heard of men using the doctrines of our great land to
change barbarians, but I have never yet heard of any being changed

and name. lo. in the 4th tone, ^on;

behalf of,’ ^'vdio shall benefit — read as |

in the text, and meaning ‘ eas^.’ The diffi- 1
enKy^^okeoctf arises from this, that to find the
nM in qujstum requires the tedor to go ont of |
l>iniself,andisbqmnd what is in his own power. |
Hie reader mnst bear in mind that is the i
name for the hi^ieat virtue, the combination |

if all possible virtnes. Compare Analects,
Tl. xxviii. II. See Analects, 'TOI. xviii and
rix, which two chapters Jfencius blends to-
;ether with mniasions and alterations. Observe
he force of in the last clanse. It = ‘there
vere subjects on which they employed their
niuds, but still, &c.’ la. @ and

iseii as in Analects, III. v.

-the verb,

254

THE WORKS OF MENCIUS.

£bk. hi.

-f — M

m, m. f-

mm MM
m

— ^ifi it hI it:

t.Wi=f
it il

ni^)t

nA

0 g;

ii

li.f--t

A

^5<C

M

#

I

A

by barbamns. Ch'an Liang was a native of Ch'A. Pleased with
Chau-kung and Chung-nl, he came northwards to
the Middle ILngdom and studied them. Among the scholars of the
northern regions, there was perhaps no one who excelled him. He
^ what you call a scholar of high and distinguished qualities.
You and your brother followed him some tens of years, and when
your master died, you forthwith turned awav from him.

, . ‘ Formerly, when Confucius died, after three years bad elapsed,

his dimples collected their baggage, and prepared to return to their
seve^ homes. But on entering to take their leave of Tsze-kung
as they looked towards one another, they wailed, tiU they all 1^
their voiws. After this they returned to their homes, but I'^kung
went back, and built a house for himself on the altar-ground, where
he lived alone other three years, before he returned home. On
^otlmr occasion, Tsj^hsia, Tsz^hang, and Tsze-yA, thinking that
lu Zo resembled the sage, wished to render to him the same

in 4th tone. ^ ^ _^,-not ‘your

brothers, but as in the tran^ilation j compare
par. a. : — observe how Ch'u is here

ezolud^ from ‘the Middle Kingdom ' of Men-
mo* 8 time. 13. On the death of Confucius, his
discipl^ remained by his grave for three yearn,
mourning for him as for a father, but without
wearing the mourning dress. — both

and tone, ‘ looked after their burdens/ Tsze-

I kung had acted to all his co-disciplea as master
of the ceremonies. Hence they took a formal

▼ V VX XAXJU.

3-W '

scooped out upon Um surbce, and used prim-
arily to sacrifice upon. Here it denotee such
an arm f<»iiiedap<« the sage’s grave. There is
a smaU wooden hut still shown in thoConfuoian

ceinetery, and said to be the ^Mrtmmit buUt
I saw it in 1873.
un Yu Zo 8 resemblance to Confhciua, see the

PT. I. CH. IV,]

THE WORKS OF MENCIUS.

255

It w s « 7> «

T * * K B eg Bf.*

# )S. W l« A. £e IL
Zm A«.^.#T>*T'
*Sf R a a; "T 0 »

® S. # ® M Z^.ZM

# #i<'. T "f i6a fc T.

# ;?■ ® m 0 #■

B.jg

UM Z Si Z.B.

observances which they had rendered to Confucius. They tried to
force the disciple TsSng to join with them, but he said, “ This may
not be done. What has been washed in the waters of the Chiang
and Han, and bleached in the autumn sun : — how glistening is it !
Nothing can be added to it.”

14. ‘ Now here is this shrike-tongued barbarian of the south, whose
doctrines are not those of the ancient kings. You turn away from
your master and become his disciple. Your conduct is different
indeed from that of the philosopher Tsang.

15. ‘I have heard of birds leaving dark valleys to remove to
lofty trees, but I have not heard of their descending fiom lofty
trees to enter into dark valleys.

16. ‘In the Praise-songs of LA it is said,

“ He smote the barbarians of the west and the noi th,

He punished Ching and Shh.”

Thus Chdu-kung would be sure to smite them, and you become
their disciple again ; it appears that your change is not good.’

17- Chan Hsiang said, ‘If Hsii’s doctrines were followed, then

Book of Kites, Bk. II. Sect. I. iii. 4. i

3rd tone. is in the 4th tone. reai

W®, in and tone, or kdo. -= j^. Compar

^ Analects, IV. vi. i. 14.

— ‘ the shrike, or batcher bird,’ a strong epithet
of contempt or dislike, as applied to Hsd Hsing.

as above. 15. used as a verb, in

4th tone. 16. See the Book of Poetry, TV. iL
Ode rV. st. 6. The two clauses quoted refer to

256

THE WORKS OF MENCIUS.

[bk. hi.

MM

m A PKfe K I'J

s ^ TO Iff

^ ^ iL # 7; ® M M'l S M

M.s. 0

flg if g *it Mij # la ^ ft’

T a ll,4.w ^ ^

there would not be two prices in the market, nor any deceit in the
kingdom. If a bo^ of fire cubits were sent to the market, no one
would impose on him ; linen and silk of the same length would be
of the same price. So it would be with bundles of hemp and silk,
being of the same weight ; with the different kinds of grain, being
the same in quantity; and mth shoes which were of the same siz^
18. Mencius replied, ‘ It is the nature of things to be of unequal
quality. Some are twice, some five times, some ten times, some
a hundred times, some a thousand times, some ten thousand times
as valuable as others. If you reduce them all to the same standard,
that must throw the kingdom into confusion. If large shoes and small
shoes were of the ^me price, who would make them 1 For people
to follow the doctrines of Hstt, would be for them to lead one another
on to practise deceit. How can they avail for the government of
a State V

the aehieTements of the doke Hal. Meneios
naee them aa if they exjoeaaed the approbation
of hia ancestor Chtn-knng. ij. ^S , — read
chid, 4th tone, —

AuI«M^VIILA aiS&ISnnIb.

joined together, I think, in jiaira, in (^position
above, themannfactored artielea.
ia explained, in the by

<tbreada,’andmaybeiiaedofsiIkorflax. ^
i. e^lained, •I" the by ^ J||,

‘ spoiled, or bad, floaa.’ Its general application
u to floM of AH inferior 18.

different from that in pan. la, 15, meaning ‘as
mnoh again.’ ^ ‘an aepanted

from each other,’ or ‘are to eaeh other as.’ The

size of the shoes is mentioned aa a thing mon

PT. I, CH.V.]

TBffi WORKS OF MENCJIUS.

257

i-ri pltf — ^ ~

5Sr T k

4*

^ ji:.T ^

I'J H. :i;

^ 4.S Ife ^ 5|t J. S

Chap. V. i. The Mohist, t Chih, sought, through Hsii PI, to
see Hendus. Mendus said, ‘ I indeed wish to see him,l)ut at present
I am still unweU. When I am better, I will myself go and see him.
He need not come here again.'

2 . Next day, t Chih again sought to see Mendus. Mendus said,
‘ To-day I am able to see him. But if I do not correct his errors,
the trne prindples will not be fully evident. Let me first correct
him. I have heard that this 1 is a Mohist. Now Mo considers that
in the r^ulation of funeral matters a spare simplidty should be the
rule. 1 thinks with Mo’s doctrines to change the customs of the
kingdom ; — how does he regard them as if they were wrong, and not

palpAble Uian their qnalitr, and exposing more
eaailj the absurdity of Haft’s proposition.

a Bow Xaaonie c oavuoai) a Mokot or na
aanon^ max an. nt wxKB io na lOTXD xqxr AixT,

'WBmtox niPFBBBBCB OF DaexBB. X. Ho, by name

(read rS), was a heresiareh between the
times of Confneins and Meneiiis. His most die-
*“>g° Mhing piineiple was that of nnirersal and
«Snal lore, irtiieh he contended woold remedy
all the evils of soeiefy ; — see next Part, ehi^. ix,
n has been oontended, however, by the
wv. w. EdUn^ that Meneios’sseconnt of Mo's
^ewsisanlair. See Joamal of the North-China
“tanoh of tte Royal Asiatic Society, No. II.
SOBM of lCo|s writings remain, and some notice
^tnesn will be found in the prolegomena,
pp (read PS or was a disciple of Men-

"^he philosopher, according to the opinion
of Chft Hrt, was well enough, but feigned sick-

VOL. n. S

ness and told 1 Chih that he need not ecnie
again to see him, — to try his sincerity. Itisto
be understood t^t Chih had intimated that he
was dissatisfied with his Kohism, and Meneina
would be guided in his judgmmit of bis really
being so, by testing his desire to obtain an intw-
view with him. It is difficult to express ttis
foroe of the particle ; — ‘myself’ codies near

it. ^ is Mencius’s remark, and

Ohio is wTo^, when ha carries it on to
the next paragraph, and construea — 't in coa-
sequence did not then eome^ but another d^r,
Ac.’ a. , ‘another day;’ probably, ‘next

day.’ Therep^tionoftbeappUeationaatisfiad
Mencius that Chih was really enxhms to be in-
structed. 1^, Chft Hst says,-
iP , ‘to expound the truth fnllytoeorreet him.*

258

THE WORKS OF MENCIUS.

[BK. III.

t=t

0^

di:4.

yj,m

z.K^.pnw

Blj

mpj. m

0 >

t

=fM 4o^

honour them? Notwithstanding his views, i boned his parents in
a sumptuous manner, and so he served them in the way which hit
doctnnea discountenance.’

3. The disciple Hsu informed I of these remarks. 1 said, ‘Even
according to the principles of the learned, we find that the ancients
acted towards the ^people “as if they were watching over an infant.”
What does this expression mean 1 To me it sounds' that we are to
love all without difference of d^ree ; but the manifestation of love
must b^n with our parents.’ Hsii reported this reply to Mencius,
who said, ‘ Now, does t reaUy think that a man’s anection for the
child of his brother is merdy like his affection for the infant of
a neighbour ? What is to be approved in that expression is simply
this : — that if an infant crawling about is likely to fall into a well,

M. ia hen •= ‘ will.’ - The says j quoted in the ‘ Oreat Learning,’ Cemmentaiy,

p, ‘will.’- The

that W’*** ^ refer-

ence to the not readily granting 1 an interview.’
Meneias wanted to put the applicant right,
before conversing with him. We are to sup-
pose that, after -the acknowledgment in the
concluding paragraph, he admitted I to his
presence. This principle about conducting
nmerala, or mourning generally, in a spare and
inezpen^ve manner, was a sulrardinate point
of If o’s teaching, and Mencius knowing Oiat 1
Chih had not observed it, saw how he could
lead him on from it to see Uie error of the chief
principie of the sect. •& and ^ are both
Terbe.

zwi-z is the namextf the speaker,
read ts'se, ‘uneven.’

degrees.' 1 Chih does not attempt to -vindicate
the sumptuous interment of his parents ; — be
^ knowing what to

Bcy. tone. ^ ^ fl!C ^ (“

with -what foUows, requires to be

supplemented by the reader: — ‘The child's
falling into the well being thus from no per*
verse intent, but the consequence of its helpless-

and the
are to be

« CVI. 1.. * V *1. I • people will aU try to save it ;

^ Ch^ attempts to show t^t the clas.i , y^ble to offend ia ignorance,

Armehkewise had the^u^e^eq^ , jg^lt with in the same way ;-to to instructoa

and universal love. See the ;bK -r - ! and watched over. This is aU that we can find

PT. I. CH. V,]

THE WORKS OF MENCTUS.

259

ifli ^ #

M ZMWW ^ ^ j-
W # ^tii 4.^

M iffi ^ 4o- i

it is no crime in the infent. Moreover, Heaven gives birth to
creatures in such a way that they have one root, and I makes them
to have two roots. This is the cause o/ Aw error.

A. ‘ And in the most ancient times, there were some who did not

hy them, they saw foxes and wild-cats devounng them, and flies ana
mats biting at them. The perspiration start^ out upon their tore-
heads, and they looked away, unable to bear the sight It was not
on account of other people that this perspiration flowed. The emotions

in the word* which ho quotee.' Ch&o Chi
mnkes ^ refer to 1 Ohih;— ‘he only takes
a part of th** meaning. He loses the scope of

the wh<de, and clings to the word infant,’ This

is in gawiA nSj but dooB not seem sound. The
‘one root* is tlw parents (and the seed in
lefcrence to inanimate thingS i but^orobject
is all about men, and hence tiie ^ says

that ^ is to be taken as - \)r *«•
tharai^ shooid be ghren s peculiar affection.
Mo aayiiig that other men shooid be loTod as
mneh, and in the same way, as parents, made
two roots. The is quite enigmatic, but it
is explained as I hsTS done. 4. notj
exseUy * for,’ bat as a more general eontinua-
tirs. Jnlien tianslatea the elsnse : — ‘ Parra
in n^srigrOtM smuNs aondum treat g«( tepAir^
SMM parantu,’ and he blamee Noel tor rendering

juidastyati parents* saos (Hmala noa mondclKmt.’

Meneios, he says, ‘ is treating of all men, and
not of some only.’ I cannot, howeyer, get over
the which woold seem to require the
rs wd s ri ng given by Koel. Beferenoe is made
hideed to the bighestantiqni^f

the ssges had not yet delivered th eir r olee for

ceremonieB, but from the elaoso^p

we may infer that even thmi all were not eqohlly
onobservant of what was proper, — the ist

Itone. The paasiiig by is not to be taken as for-
tuitous. Theirnatuxalsolioitnde brought them
to see how it was with the bodies. ^Che^K^

‘the fox.’ ^ or ^ is a name given to
different animals. We have the ^ or
< wUd cat ;’ the appears to be

the ‘ raccoon ;’ and othem **y* Chft Hst,

has no meaning, but is a drawl between the
words before and after it. Some ^uld take it

for a kiud of cricket. “jSi ’

^ — compare

PL Lvi 3. ’their middle heart,’

; the very centre of their being. ^

_ ‘ and forthwith,’ but what follows ^tsm

' a proof ofwhat is said before—

‘overturned bsskeis end shovels,’

260

THE WORKS OF MENCmS.

[bk. lie.

pn

^ SSB!ii«,A

T S Z

of their hearts affected their faces and eyes, and instantly they went
home, and came h^k with baskets and spades and covered the bodies.
It <*« covering them thus was mdeed right, you may see that the
hhal sou. md virtuous man, m interring in a handsome manner their
parents, act according to a proper rule.’

t i' J®®" informed t of what Mencius had said.

*“*’ “■* ■=' I-”

i.e.ofe«rtli. H|| read 16 (not »», »s eiyomed

in the tonal notea in moat editions of Mencina),
in and tone. The meaning of is obseore ;

<iat of a spade or shovel (wooden, of course) is
given, however, to it. The conclusion of the
ailment is this, that what affection prompted
In the first ease, was prompted similarly in.its
more anmptaoos exhibition in the priwress of
civilisation. If' any interment was right, a

handsome one must be right also,
in the diebonaiy, is explained, as ‘the appear-
ance of being surprised.’ In Analects, WTTT
vi. 4j Ohfi Hri explains the phrase by
‘vexed-like.’ I have there translated — ‘with a
sigh.’ is again the speaker’s

sense of ‘to instruct’

PT. IT. CII. I.]

THE WOBKS OP MENCIUS.

261

TANG WIN KUNG. PAKT II.

dt % X I'J

EBi

IL^.g

X

IiJ B. ^

4^-mT

Chaptbe I. I. Ch*an T^ said to Mencius, ‘ In not going to wsdt
upon any of the princes, you seem to me to be standing on a small
point. If now you were once to wait upon them, the result might
be so great that you would make one of them sovereign, or, if
smaller, that you would make one of them chief of all the other
princes. Moreover, the History says, “ By bending only one cubit,
you make eight cubits straight.” It appears to me like a Hung
which mightbe done.’

2. Mencius said, ‘ Formerly, the duke Ching of Ch'i, once when
he was hunting, called his forester to him by a flag. The forever
would not come, and the duke was going to kill him. With refermce
to this incident, Confucius said, “ The determined oflScer never forgets

1. How MksciCS DKFE5DED THE DIONITT OF
BY WmcH BE BESOLATED HIS IBTEB-
OOOE8B WtlH THE PBIKOES OF HIS TIKE. To

nndenitaiid the chapter, it most be home in
™ad, that there were manj' wandering scholars
in the days of Mencius, men who went from
TOurt to court, reeommendipg themselTes to
the Farious prineesj and trying to influence the
oonise of OTents by their oounsela They would
***°P for place and employment. Hot so with
philosopher. He requiied that there should
no shown to himself a portion of the respect
which was doe to the principles of which he
■was the expounder, i. Ch'Sn Tli was one of

JBL reason is as if it were

■nialHike.’ is said to be ‘if you

were greatly employed,’ and
It is better to take these terms as in the trans-
lation. The clauses must be expanded —

— 4th tone. — see Pt. I. ii. 3. The

‘thing that might be done’ is Mencius’s going
to wait on the princes, a. 'The mA was an
officer as old as the time of Shun, who appoints
Yi Shu-ching, II. i. aa, saying that ‘he

could ri^tly superintend the birds and beasts
of the fields and trees on his hills, and in his
forests.’ In the CbAn Ii, Pt. II. Bk. xri, we have
an account of the office, where it appears, that,
on occasion of a great hunting, the forester
had to clear the paths, and set up flags for the

[bk. hi.

262

THE WOEKS OF MENCIUS.

^ iJ ^ ^ ^ T dt

^ i; M ^ ^

W W f 0 X.

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that his end may 2)6 in a ditch or a stream ,* the brave officer never
forgets that he may lose his head.” What was it in the foretier that
Confucius thus approved ? He approved his not going to the duke,
when summoned by the article which was not appropriate to him.
If one go to 566 the princes without waiting to be invited, what can
be thought of him 1

3. ‘Moreover, thai sentence, "By bending only one cubit, you
make eight cubits straight,” is spoken with reference to the gain that
may he got. If gain be the object, then, if it can be got by bending
eight cubits to make one cubit straight, may we likewise do that ?

4. ‘Formerly, the officer Cb&o Chien made Wang Liang act as
charioteer for his favourite Hsl, when, in the course of a whole day.

honters to collect aroond. Therethechargesare
the ‘ liillii ’ and ‘ marshes,’ and here, according
to Cfafto Ch'i and Chd Hi^ they were the ' pre-
aerres and parks.’ In those times, the varioos
(dBcers had their several tokens, which the
prince’s messenger bore when he was sent to
call any of them. A forester's token was a far
cap, and the one in the text would not answer
to a aommons with a flag. See the incident in

i ^ 't' where the

details, however, and Confneina’s judgment on
it, are diAsrent. It is there said : — ‘Ibe prince
of Ch'l was hunting in F*! and summoned the
forester with a bow. As the forester did not
come, the prince had him seized, when he
excused himself, saying. In Ot hnnKngt of former
princes, have been summoned with a barmer;

urilh a bow; anti the forester with a fiir tap. As
1 did not see the fur cap, X did not venture to approach.
The duke on this dismissed the man. Chung-
ni said, He observed the law of his office, rather than
the ordirtary rule of arawenng the summons. Superior
men wOl approve of his act.’ , — used for

or The observations which must be taken

as made by Confhcius arc found nowhere else. 1

here = '^, ‘the head.’ ^ is »

difficult phrase in the connexion. I have made
the beet of it I could. The first sia-
plain enough — the summons appropriate to
him, L e. to a forester. We cannot lay so much
stress, however, on the H in the same phrase
in the last sentence, the subject of the chiqrter
being the question of Hencins’s waiting on the
princes without being caUed by them at all.
3. (and tone) is more forcible and

argumentative than alone. immm

The question in
is sn appeal to T&i’s own
sense of what was right. Admitting what 1 e
asked in par. i, anyamount of evil might be done
that good might come. Was he prepaid to allow
that? 4. The Chien Chko Chien is

the posthumons epithet. Bis name was
( Yang), a noble of Tsin, in the time of Confucius,
and Wang Liang was his charioteer, fomons for
his skill. Liang appears in t he h istories of the
time — the ^ '^‘and ^ ^ — by different

PT. II. CH. I.]

THE WORKS OF MENCIUS.

263

T> K. s *. X 4 .

W 4 .®ssaa
, «XM *ibhk
t*as!4,TR#-sA
A St.— *4 H.^ 4.1 B.

aMTi* B.- 4 . 5 C

tt A M H 4.tt A W A T

*iii:PB.*TlSB.±.

they did not get a single bird. The favourite Hd reported this
result, saying, “ He is the poorest charioteer in the world.” Some
one told this to Wang Liang, who said, “ I beg leave to fry again.”
By dint of pressing, this was accorded to him, when in one morning
they got ten birds. The favourite, reporting this result, said, “ He is
the bMt charioteer in the world.” Chien said, “ I will make him
always drive your chariot for you.” When he told Wang Liang so,
however, Liang refused, saying, “ I drove for him, strictly observing
the proper rules for driving, and in the whole day he did not get
one bird. I drove for him so as deceitfully to intercept the birds,
and in one morning he got ten. It is said in the Book of Poetry,

‘ There is no failure in the management of their horses ;

The arrows are discharged surefy, like the blows of an axe.’

I am not accustomed to drive for a mean man. I beg leave to decline
the oflBce,”

names. He is called ^

, as well as — see the

^ ^

tone), ‘ a chariot,' is used as
Teri), ‘to drive a chariot.’

I* u. 3 . It is a phrase of form. , — *

^^ hamC|* ‘an artist;* hereB‘a charioteei
^fl^|^(4tlitone)J^,— ‘Ibegteospomit.' ^
-and tone. ||ic (“ijc)

manage the chariot-driving for you.' It is not
common in Chinese to separate, as here, the
verb and its object. ‘ Liang might

not,’ i. e. would not be induced to take the office.

B. ^ {. 0 . w, U

him tow-ed my racing my horses and whij^ing
them. 3^ Shih-ching, H. iii.

Ode V. st. Literally the two linos are, ‘They
err not in the galloping ; they let go the arrows,

as if rending.’ — the 3 rd tone. —

nsedfor^. 5. J^,— 4* tone, in the sense

26i

THE WORKS OP MENCIUS.

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5. ‘ Thus this charioteer even was ashamed, to bend improperly
to ^e will of such an archer. Though, by bending to it, they would
have cai^ht birds and animab sufficient to form a bill, he would not
do so. fil were to bend my principles and follow those princes, of
what land would my conduct ? And you are wrong. Never has
a man who has bent himself been able to make others straight.'

Chap. II. i. Ching Gh'un said to Mencim, ‘Are not Kungnsun
Yen and Chang t really great men ? Let them once be angiy, and
all the princes are afraid. Let them live quietly, and the &me8 of
trouble are extinguished throughout the kingdom.'

2. Mencius said, * How can such men be great men ? Have you
not read the Ritual Usages ! — “ At the capping of a young man, his

of 'to flatter. |y. — to be taken together, iprinoea; — aeethe ‘ Historical Beoorda,' Book C,
‘smonnd,’ ‘ahilL’ Thp:^, — ‘that, orthoee^’]^J^|^>®^P-*- »eePt.I.i. 4 , The

‘amound,’ ‘ahilL' The:m , — ‘that, or thoee^’

- . . ^ . **'* -nr ^ . Piraro is used, howerer, in the next paragraph

referring to par. I. We most snpply ' ^ , iih u -

**” for ‘ a grown-up youth. JM 0 has, inthoShwo

/, as the subject of The oonelnding remark win, the.op^te moaitii^^ ‘ feedi^ a fire’
ia jnst, 1 rat hardly conmtent with the allow- and'extingniBhingafira.’ '[Ke latter isitsmean*
»eea lor their p«^ i^nduol which inghere. a. ^g:,— referring to Yen and 1 with
Xeneraa was pr^iared to make to the pnnoes. AtS-'

2 . Maaorus's coauarao* or tbx eaaax xair. what issaid abontthem above. , — the inter-

I. Ching Ch'nn was a man of Mencius’s days, rogsUve, in zst tone. The ‘ fiitw’ or ‘Book ot
'a piaetiaer of the art of np-and-acroea’ (-8 Bites,' to which Mencius here ehiefly refers, ia
Stn -V -{Jfc -*r N t _ — -—i.- “ 0 * **>0 compilation now received among the

W M ^ W ^ ^ plumed high 0 rclaasic 8 ,undorthonamoofaieIlChl,bat

himself on hisTenatility. Kung-sunTenand j|g\ He throws various pasmgee

dung I were aleo men of that age, natiree of \ » . . .

«r 77 Afa\ kj - together, and, according to hia wont, 18 not care-

(Jw)’ »“iong the most celebrated of quote correctly. In the 1 Li, not only does
the ambithMu scholars, who went from State to i her mother admoni^ the bride, but her father
State, aeehing employment; and embroiling the j also, and hia concubinee, and all to the effect

PT. 11. CH. II.]

THE WORKS OF MENCIUS.

265

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iit ^ JL

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SM

**

AoT.

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father admouishes him. At the marrying away of a young woman,
her mother admonishes her, accompanying her to the door on her
leaving, and cautioning her with these words, ‘ You are going to
your home. You must be respectful; you must be careful. Do not
disobey your husband.’ ” Thus, to look upon compliance as their
correct course is the rule for women.

3. ‘To dwell in the wide house of the world, to stand in the
correct seat of the world, and to walk in the great path of the world ;
when he obtains his desire for office, to practise his principles for
the good of the people ; and when that desire is disappointed, to
practise them alone ; to be above the power of riches and honours
to make dissipated, of poverty and mean condition to make swerve
from principle, and of power and force to make bend: — these char-
acteristics constitute the great man.’

that she is to be obedient^ though the husband
^here called is not expressly men-

tionsct See the Bk. 11.

PP* 49f For the ceremonies of Gapping, see
the same, Bk. 1. In and, more

especially, the

joins tiie verbs and nouns, and is construed as
the verb, =5^^, are to be taken

together, — ‘a concubine- woman.’ Mencius uses
the term in his contempt for Yen and t,

whc^ wi^ all theii' bluster, only pandered to the
psssions of tho princes. Obe^ence is the rule
or au Women, xnd specially so for secondary

wives. 3. ‘The wide house of the world’ is
b^nexxiltnee or hce, the chief aud home of all tho
virtues ; ‘ the correct seat ’ is pnpriety; and ‘ the

great path’ is righkousitas,

(the refers to the virtues so metaphorically

indicated), — ‘walks according to them along
with the people.’ The paraphrase in the

H

says : — ‘ Getting his desire, and being
employed in the world, he comes forth, and
c.'irries out these principles of benevolence, pro-
priety, and righteousness towards the people,
and pursues them along with them ’

— ‘this is what is called, ~ such ia the
description of, a really ' great man.’

266

THE WORKS OF MENCIUS.

[BK. III.

ef # BfM —MiM. 0,T K1
# ^ I'J iE ^ ^

'OS: MiJ B, {t| ^ 0.

# B,iSr

III. I. Cb4n Hsi4o asked Mencius, saying, ‘Did superior
men of old time take office?’ Mencius replied, ‘They did. The
Record says, “ If Confucius was three months without being employed
p some ruler, he looked anxious and unhappy. When he pa^
from the boundaiy of a State, he was sure to carry with hun his
proper gift of introduction.” Kung-ming t said, “Among the
ancients, if an officer was three mon^s unemployed by a ri^r he
was condoled with.” ’ r »

2. Hsido said, ‘ Did not this condoling, on being three months
unemployed by a ruler, show a too great urgency V

3. Menmm ^swered, ‘The loss of his place to an officer is like
the low of his State to a prince. It is said in the Book of Rites.

A prince ploughs himself and is assisted by the people, to supply

8 . OmCB B TO B> EAOEBLT DISISXD, AS]> TET
W SAT JKft n MKTOBr BUT BT IIB FBOPBB BATH

It will be seen tlut Uie qaestioner of Xenciiu
in thia chapter—* man of Wei, and one of the
wandering seholara of the time— wiabed to eon-
demn the philoeopher for the dignity of reeerre
which he maintained in his interconrse with
the varioos prineea. Mencius does not erade
any of his questions, and Tory saiis&ctorUy

▼indicates himselt i. the 4th tone,

the ‘ Secoid whatcTer it was, K is now lost.
^ ‘ without a ruler,’ ie. without office.

is *the appearance of one who is
seeking for something and cannot find it’ Itis-
appropriate to a monmer in the first stages of
grief after betesrement. w read cM, in

3rd tone, synonymous with » Ererypmson
waiting on another, — a superim’, — was sap
posed to psTe his way by some introductory
gift, and each official rank had its proper article

to be used for that purpose by aU belonging to

It. SeetboIJChl,Bk.I.PtU.iii. i9.^,n.

fiicins carried this with him, that he might not
lose any opportnnlty of getting to be in office
again. Kong-ming I, we are told by ChAo Ch’l,

* worthy,’ but of what time and what
state, w« do not know. An indriddnal of the
same surname is mentioned. Analects, XIV. xir.
fallen translates ^ incorrectly by—

m tecfa enmt.’ Hie paraphrase of the g ^
“f* 'Then people aU came to condole with
and to comfort them.’ a. 0 is to be taken
as synonymous with B.

^ 9 ^>~***® state, embracing the
fomUim of the noblea. In his quotations from
theli^i, Menoins combines and adapts to his
purp^ m<no, howerer, than his nsnal
6 eedom, different paamges. See Bk. XXL Sect,
m ^ 5-7, Bk. IV. Sect. L iii. 13 , Sect
n. i. Chfi Hsi, to illustrate the text, g^Tes

PT. n. CH. III.] THE WORKS OF MENCHJS.

267

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lil M ^
^ ^

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the millet for sacrifice. His wife keeps silkworms, and unwinds
their cocoons, to make the garments for sacrifice." If the victims be
not perfect, the millet not pure, and the dress not complete, he does
not presume to sacrifice. “ And the scholar who, out of office, has
no holy field, in the same way, does not sacrifice. The victims foi
slaughter, the vessels, and the garments, not being all complete, he
does not presume to sacrifice, and then neither may he dare to feel
happy.” Is there not here sufficient ground also for condolence 1 '

4. Ilsido again asked, ‘What was the meaning of Confucius's
always canying his proper gift of introduction with him, when he
passed over the boundaries of the State where he had been V

5. ‘An officer’s being in office,' was the reply, ‘is like the ploughing
of a husbandman. Does a husbandman part with his plough, b^use
he goes firom one State to another 1’

anoUier sommuyof the passages in the li Cbl,
thus : — ‘ It is said in the Book of Rites, The
prinoee had their special field of too mdu, in
which, wearing their crown, with its blue flaps
tamed ap, they held the plough to commenne
the plonking, which was afterwards completed
with the help of the common people. The
produce of this field was reaped and stored in
the ducal granary, to supply the vessels of
millet in the ancestral temple. They also

caused the family wiimen (Itf* their

harem to attend to the silkworms, in the silk-
worm house attached to the State mulberry
trees, and to bring the cocoons to them. These
were then present^ to their wives, who received
them in their sacrificial headdress and robe,
soaked them, and thrice drew out a thread.
They then distributed the cocoons among the
ladies of the three palaces, to prejiare the

threads for the ornaments on the robes to be
worn in sacrificing to the former kings and
dukes.’ the and tone, ‘the millet placed

in the sacrificial vessel.’ the

victim, whatever it might be ; the vic-

tim, as pare and perfect. The officer* s field is
the field, 3*t. L iii. i 6 w ^ W together=
vessels. Chu Hsi says the jjj. were the covers of
the — ‘ to feast,’ = to feel happy.

The argument is that it %vas not the mere loss
of office which was a proper subject for grief
and condolence, bat the consequences of il^
ospociailv in n>t being able to continue his

proper sacrifices, as here set forth. 5 . , —

the 3 rd tone. ^ se® P*- I- P"- »•

268

THE WORKS OF MENCIUS.

[bk. III.

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6. Hsido pureued. The kingdom of Tsin is one, as well as others,
of official employments, but I have not heard of anyone being
thus earnest about being m office. If there should be this urgencf
why does a supenor man make any difficulty about takinj it «’
^enci«s answered, ‘When a son is born, what is desM for
hini IS that he may have a wife ; when a daughter is bom, what is
desired lor her is that she may have a husband. This feelinff of
the parents is po^essed by all men. If tU young peopU, ^out
waiting for the orders of their parents, and the arrange^nts of the
go-betweens shall bore holes to steal a sight of each other, or get
over the wall to be with each otW. then their parents and^U
other ^ple wiU despise them. The ancients did indeed always
d^re to be in office, but they also hated being so bv any improj^

Se’s^ri^g h^S' iB of a cLs with^yo«^

6. ‘The kingdom of T«in,’— see Bk. I. Pt. I v i
by the ^ Haiio
evidently intends Mencius himself who, how-
ever, does not notice the insinuation.

> — here simply •» son,’ ‘ a daughter.'
A man marrying is said ‘to have an

apartment,' and a woman marrying, j ‘ *e

J*^^®““By,’or‘home.’ Onthego-b^reen see

the ChtaU,K.n.Bk.vt pars. 54^^^Mh!

^ Meneras stiU obtains,^
seems to have been the rule of the Chin^ race
^mtmei^e.^

PT. 11. CH. IV.]

THB WORKS OF MENCITT8.

269

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Chap. IV. i. PSng ESng asked Mendus, saying, ‘Is it not
an extravagant procedure to go from one prince to another and
live upon them, followed by several tens of carriages, and attended
by several hundred men?' Mencius replied, ‘If there be not
a proper ground for taking it, a single bamboo-cup of rice may
not be received from a man. If there be such a proper ground,
then Shun’s receiving the kingdom from Y 4 o is not to be considered
excessive. Do you think it was excessive V

2. Kdng said, ‘ No. But for a scholar performing no service to
receive his support notwithstanding is improper.’

3. Mencius answered, ‘ If you do not have an intercommunication
of the productions of labour, and an interchange of men's services,
80 that one from his overplus may supply the deficiency of another,
then husbandmen will have a superfluity of grain, and women will
have a superfluily of cloth. If you have such an interchange.

^Th» lABOUBEB n WOBtHY OP BOS BIBB, AWO
IS BO lABOUBER 80 WOBTRT AS mi SCHOLAB
WHO nutiBuuu HBB IB viBniB. I. Ping King
was a dia^Is of Meneiiia. His objeet in ad-
dnaaiiig him, as in this chapter, seems to have
been to stir him up to visit the prinees and go

into office. — 4tb-tone, following as

a nomoal or elassiSer. 4th

*‘®*r ‘»n attendant,’ ‘a fbllower,’ not in a morel
the 3rd tone, explained in the
dietionaiy by ‘to connect,’ ‘snecead to.'
J|^ soeoeasion.’ — ^The phrase is felt to

be a difficult one. Son Shih explains it thus ; —
‘Hencins got his support from the princes, and
the chariots and disciples got their support from
Mencius. It came to this that the support of all
was from the contributions of the princes, and
hence it is said that by their mutual connexion

they aU lived on the princes.’

(tse)),4thtone, 'ricecooked.' Compare Analects,
Vl.ix. {l , ‘Yko's world,* i.e. the

kingdom from Yko. may be construed very

well as the nominative to the first

3 -

270

THE WORKS OF MENCIUS.

[bk. hi.

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cai'penters and carriage- wrights may all get their food from yon.
Here now is a man, who, at home, is filiS, and abroad, respectful
to his elders ; who watches over the principles of the ancient kings,
awaiting the rise of future learners: — and yet you will refuse to
support him. How is it that you give honour to the carpenter
and carriage-wright, and slight him who practises benevolence and
righteousness 1 ’

4- Kiing said, ‘ The aim of the carpenter and carriage-

wright is bg iheir trades to seek for a living. Is it also the aim
of the superior man in his practice of principles thereby to seek for
a living?’ ‘What have you to do,’ returned Mencius, ‘with his
purpose ? He is of service to you. He deserves to be supported,
and should be supported. And let me ask , — Do you remunerate a
man’s intention, or do you remunerate his service.’ To this Kdng
replied, ‘ I remunerate his intention.’

— the paraphrase la the ff is: — ‘He

firmly guards the principles of benoTolence and
righteousness trani)inif ted by the ancient kings,
so that they do nc't g*?fc obscured or obstruct^
by perverse discourses, hut hereby await future
learners, and secure their hnving matter of
insiructton and models of imitation, whereby
they may enter into truth and right. Thus he
continnes the past and opens the way for the |
future, and does service to the world.’ J^l
thus, = ‘for the benefit of.' The # and I
E are both workers in wood, the #A’-

work being. in smaller things, such as vessels
and articles of furniture, and the [|^
large, such as building houses, & 0 . ^e
made the wheels and also the cover of aoaniage^
the the other parts. 4. Observe how

appropriately ex|)re8siTe of futurity or

object, follows

here and the three that follow, are road ae
hi — ’ ^p[ f hnt with a different meaning,

being=Ho feed* ?active-or passive), *to give

FT. II. CH. V.] THE WORKS OF MENCIUS.

271

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5. Mencim said, ‘ There is a man here, who br^s your tiles, and
draws unsightly figures on your walls ; — his purpose may be thereby
to seek for his living, but will you indeed remunerate him V ‘ No,’
said King ; and Mencius then concluded, ‘ That being the case, it is
not the purpose which you remunerate, but the work done.’

Chap. V. i. Wan Chang asked Mencius, saying, ‘Sung is
a small State. Its ruler is now setting about to practise the true
royal government, and Ch'i and Ch'ii hate and attack him. What
in this case is to be done V

2. Mendus replied, ‘When Tang dwelt in Po, be adjoined to
the State of Ko, the chief of which-was living in a dissolute shite and
neglecting his proper sacrifices. Tang sent messengers to inqi^e
why he did not sacrifice. He replied, “ I have no means of supplying
the necessary victims.” On this, Tang caused oxen and sheep to be
sent to him, but he ate them, and still continued not to sacrifice.

rieeto.’ S {4th tone) J^,— means
‘ ornaments on walls — ^we must therefore take
in a bad sense, to correspond to the .
A man wishes to mend the roof, but he only
breaks it ; to ornament the wall, but he only
disflgoies it.

5. Thi psdicb wbo wiu. set mwsw.F to
Tsacnss a BniaToi.>]iT eoTXBmasT os the
PSiaciPLCB OF THE AHCIERT KIHeS BAS BOSE TO
fkab. I. Wan Chang was a disciple of Mendus,
the fifth book of whose Works is named from
him. "Vhat he says here may surprise us,

lecause we know that the duke of Sung (its
ispital was in the present district of Shang-
ih'ifi r 1^ fljli ^ Kwei-teh department
if Ho-nan), or king, as he styled himself, was
intirely worthless and oppressive; see the
Historical Becorda,’ Bo<A XXXVIII,

itf* towards the end. a. Compare
Ik. I. Pt. lE iii. I, and xi. a. Po, the capital
if Tang (though there were three places of the
ame name), is referred to the same department
if Ho-nan as the country of Ko, viz. that of

272

THE WORKS OF MEHCnja

[BK. III.

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Tang again sent messengers to ask him the same question as before,
when he replied, “ I have no means of obtaining the necessary millet.’'
On this, Tang sent the mass of the people of Po to go and till the

f round for him, while the old and feeble carried their food to them.

he chief of Eo led his people to intercept those who were thus
chaiged with wine, cookM nee. millet, and paddy, and took their
stores fix>m them, while th^ killed those who refused to give them
up. There was a boy who had some millet and flesh for the labourers,
who was thus alain and robbed. What is said in the Book of History,
" The chief of Eo behaved as an enemy to the provision-carriers,” has
reference to this.

3. ' Because of his murdor of this boy, Tang proceeded to punish
him. All within the four seas said, It is not because he denies
the riches of the kingdom, but to avenge a common man and woman."

Kwei-teb. Its site is asid to hsTe been distant
from the site of the supposed capital of Ko only
about xoo S, so that Fang might easily render
the serrioce here nwntioned to the chief
or harm, ofKou — ‘no means of

sopplying;’ i. e. of obtaining. j|||^,4thtone,—
tR (and tone), s e e last chapter.

AZ’-SS- 4th tone.

(tas),4tht<m«. isttone;— wefinditdeilned

in the dictionaiy, by ‘to moot with,’ • to extort,’
which approximate to the meaning here. tS

4^ tone.

theShfi-ching, IV. il 6. — ^In the

in be.. is quoted, to the effieet

that if Mencius had not been thus partksilar
in explaining what is allnded to in the wordh
of the Shfl.ching, the interpretati<nis of them
would hare bera endless. But that in his
time there were ancient books nUch eonld be

appealed to. 3. 4th tone. IS 5^ IS
^ 1 ^, — ‘common men and wemen;’ — see Ana-
lecta, XTV. xriii. 3. ThejdiraaesaienndarBtoed
here, howeTer, with a fecial abdication to
the father and mother of the murdered boy.

PT. 11. CH. V.]

THE WORKS OF MENCItTS.

273

m z m fi m.m

ft IS

E ffi » »s

i.% X s,tll ib.% UK W ft

4* ‘When Tang began his work of executing justice, he com-
m^oed with Ko, though he made eleven punitive expeditions, he
had not an enemy in the kingdom. When he pursued his work in the
east, the rude tnbes in the west murmured. So did those on the
north, when he was eng^ed in the south. Their cry was — “ W^y
m^e us last.” Thus, the people’s longing for him was like
their longing for rain in a time of great drought. The frequenters
of rae markets stopped not. Those engaged in weeding in thejidds
made no change in their op^aiions. T'^ue he punisheS their rulers,
he consoled the people. His progress was like the falling of opportune
^n, and the people were del^hted. It is said in the B^k of
ilistoiy, “ We have waited for our prince. WTien our prince comes,
we may escape from the punishments under which we suffer."

U being some who would not become the subjects ofChdu,

proceeded to punish them on the east. He gave traiH
quillity to their people, who welcomed him with baskets full of their
hlack and yellow si^, saying — ** From henceforth we shall smve

4- C«i&|iuieBk.LPt.lI.xi. a. Theie are, how- in loc. 5 , Down to S J9,— the sob*
•^,aomeTatjationainthephraaes. stance of this parspeidi is found in the Sha-

quotation in the end is from a^Ufl^rat iii. 7 ; hot this Book is eon-

D* Shft-ehing ; — see Ft. rV. r. Seetion "■■•d to require much emsndation in ita

«rraiigeinent. Mdk' ffi*—

">TOo» au ^ detornuned. From the Shih- jw*. mr nn

tw« «»▼«*»•» twBttty. azure and yellow sahL' It is said ^-<Heaeen

ana twenty-seven ; — see the is azuie^ a^ Earth is yellow. King Wh was

VOL. n. qi

274

THE WOEKS OF MENCIUS.

[bk. Ill

M

3E w aij

the Mvereign of our dynoMy of Ch4u, that we may be made happy
by him.” So they joined themselves, as subjects, to the great city
of Ch&u. Thus, the men of station of Skang took baskets full of
black and yellow gilki to meet the men of station of Chdu, and the
lower das^ of the one met those of the other with baskets of rice
and vessels of congee. W4 saved the people from the midst of fire
and water, seizing oi^ their oppressors, and destroying them*

6. * In the Great Declaration it is said, “ My power shall be put
forth, and, invading the territories of Shang, I will seize the oppres-
sor. I wiU put him to death to punish him : — so shall the greatness
of my work appear, more glorious than that of Tang.”

7. ' Sung is not, as you say, practising ti'ue royal government, and
so forth. If it were practising royal government, all within the
four seas would be lifting up their heads, and looki^ for its prince,
wishing to have him for their severely Great as Ch’i and Ch'h
are, what would there be to fear from them V

■Ida to pot amj tlte evila of the Tin role, and
pave the people raat. He might be e<»npaied
to Hearan and Earth, oreiahadowing and
anata tiling all thinga in order to nooriah men.'

£ (we lune in the Shfi-ehing),— ' to oon-

We moat onderstand a *aaying;' and
bring oat the meaning of thoa : — ‘Formerly

we aarred Shang^ and now we eontinne to aerre,
bntoiiraenriee is tochta.' liter-

ally, ‘great eity (or eitied) Chta,' which is an
inegnlar phrase, peihi^a equal to Chls of the

GreatCapital. Q ^

From ^ ^ onwards, Hencios

explains the meaning of the Shft-ehing. 6.
This qoDtation from Ft V. i. Sect. 11. 8, is
to ilhiatrate the last olanae of the preceding

7- see Analects, Vn.

howeTor, doee not hero simply act
as a particle eloeing the sentence, bat also
refers to the whole of Wan Chang’s statement
o omme nce me nt of the cohrersstion.

PT. II. CH.vi.] THE WORKS OF MENCIUS.

276

^ ^ ^ ^ 3 E _

M zj-
^i^T' A A A il
pT ^ m

^1 H

^ «— ■ ■■< • ^ - — »_ «.

m A

S4-S B,

A ® T.T

PW

Chap. VI. i. Mencixis said to T4i PA-sLSng, ‘I see that you are
desiring your king to be virtuous, and I will plainly tell you how
he may he made ao. Suppose that there is a great officer of Ch'tki
here, who wishes his son to learn the speech of Ch'l Will he in
that case employ a man of Ch'l as his tutor, or a man of Ch*A1'
‘He win employ a man of Ch'l to teach him,’ said P^shUng.
Mencius went on, ‘ If hut one man of Ch'l be teaching him, and
there be a multitude of men of Ch'ti continually shouting out about
him, although his father beat him every day, wishing him to learn
the speech of Ch'l, it will be impossible for him to do so. But in
the same way, if he were to be taken and placed for several years
in Chwang or Yo, though his father should beat him, wishing him to
speak the language of Ch'6, it would be impossible for him to do so.

2 . ‘ You supposed that Hsieh Chti-ch4u was a scholar of virtue,
and you have got him placed in attendance on the king. Suppose

^8. THcxamrsKOE orEZAMPLKAxoAaBociAiioii
TbB IXPOBIA9GB or BATne VTETUOUS XE> ABCfV
*. aoTXRKioa’s prsaoir. i. TM P&-sh&ng wa
a minister of Song, the descendant of one o
Its^ dnkee who had reoeired the posthumoa
epithet of T&i, which had been adopted as thei
•“name by a branch of his posterity.

’ ■ ■ tone, the interrogatiTi

implying an affirmatiTe r^Iy.

■wishes the Ch'l speech ofhisson.

i.e. wishes his son to learn Cht — ^inter-

rogatiTB, and eqnal to read

Asfu, = ‘ shouting,’ ‘ olamoronn’ Chwang

and Yo wero two well-known quarters in the
capital of Ch% the former being the name of
a street, and the latter the name of a neigh-
bourhood ; see the inlw;

s. Hsieh Chu-chkn was al^ a minister of
Song, a descendant of one of the princes of
Hsieh, whose fiunily had adopted the name

276

the works of MENCroS.

[BK. III.

W ^ 3E ^

-N2c

w

E (sr e 3E

-ir ^ ^ -I- Jj 3 1:1::

m

B.s.

PI

w %

7itiT>

^'1 Wi

^ M

-t^l

w

that all in attendance on the king, old and young, high and low,
were Hsieh Chii-chius, whom would the king have to do evil with ?
And suppose that all in attendance on the king, old and young,
high and low, are not Hsieh Chii-ch&us, whom will the king have to
do good with ? What can one Hsieh Chii-ch^u do alone for the
king of Sung 1’

Chap. VII. i. Kung-sun Ch4u asked Mencius, saying, ‘ What
is the point of righteousness involved in your not going to see the
princes ? ’ Mencius replied, ‘ Among the ancients, if one had not
oeen a minister in a State, he did not go to see tke sovereign.

2 . ‘Twan Kan-mA leaped over his wall to avoid the prince.
Hsieh LiA shut his door, and would not admit the prince. These

In the Analeots,
XIV. xidi, we have an example of how Coo*
fucioB, not then actually in office, bat haying
been so, went to see the dole of LA. a. Twan
Kan-mft was a scholar of Wei ( who
refosed to see the prince W&n Wiin

was the ppsthomons title of M’ ■.a 436-386.
In the ‘Historical Becords,’ it is mentioned
that he reeeiyed the writings of Tsze-hai&, and
nerer droye past Kan-mA's hoase withont bow-
ing forward to the front bar of his carriage.-

m-m 4th tone. refers to the prince
Wtn. Hsieh LiA was a scholar of LA, who
refosed to admit i^-m) the duke HA
i Bee Bk. H. Ft. H. xi. 3. The incident
referred to here moat have been preyioos to
the time spoken of there. ii»wia
^ literally, ‘ being argent, this (or,

of their original State as their somame. Inthe
j|£ PA-shangsaid

to HsiebChA-ehAo, “ It is only the yirtnoos
scholar zt) forUi what is

yirtnoos, and shat ap the way of what is cor-
rapt. Ton are a scholar of yirtae ; cannot yon
make the king yirtuoasT”’ Bat this and what
foUows was probably constructed from Hen-
cios’s remark, and so I prefer to take as ~
‘aapposed,’ ‘belioyod,’ not ‘said.’ — the

3rd tone. JS dwell inthe

king's plsee,’ Le. to bo sboat him.

7. Mncius nsrasns ms vor ooivo to ass tbs

SmVCB BT BXAMPLB AMD WAkIK S OV THX

AVCEUDTXS. is not simply — <what is

the meaning?’ brf^what is the rightness?’
Heneius, however, does not state distinctly the
principle of the thing , b^ ^meals to preecrip-

tion and precedent p

PT. II. CH. VII.]

THE WORKS OF MENCTOS.

277

zm

^ H.

Z,m
K'j m

iPWM?L

B. B,:ii: T

* # 0#.^'

Iljl ^

P0.±IL«.

pT

zMx^ M,

two, however, carried their 8 (yrtijpulosity to excess. When a iprtnce
is urgent, it is not improper to see him. ^

3, ‘Yang Ho wished to get Confucius to go to see him, but
disliked doing so by any want of propriety. As it is the rule, there-
fore, that when a great officer sends a gift to a scholar, if the latter
be not at home to receive it, he must go to the officer’s to pay his
respects, Yang Ho watched when ConfUcius was out, and sent him

• a roasted pig. Confucius, in his turn, watched when Ho was out,
and went to pay his respects to him. At that time, Yang Ho had
taken the initiative; — how could Confucius decline going to see him?

4. ‘ Ts5ng-tsze said, “ They who shrug up their shoulders, and
laugh in a Ottering way, toil harder than the summer labourer in
the fields.” Tsze-lfi said, “There are those who talk with people
with whom they have no great community of feeling. If you look
at their countenances, they are full of blushes. I do not desire^ to
know such persons.” By considering these remarks, the spirit
which the superior man nourishes may be known.’

then) may be seen.' 3.
noted here, shoold be read in the 4th tone, with
» sense. Compare Analects, XVII. i.

— the verb, in 4th tone.

see the Li CM, XL Sect. iii. so.

Meaoins, however, does not quote the exact

words. = ^ ^ )S’

‘ to rib,' i.e. to sbn(^ ‘ the shoulders.’
inBk.n.Pt.I.u.i6.

Chft Hffl makes to mean

‘ those two superior men,’ referring to Tskng
and Taie-ld. but this seems to be unnecessary.

278

THE WOBKS OF MENCIUS.

[BK. III.

fU ^ PW ^ ^ ^

b,^.^£.0.h a s.^

# f«r E.J| ^ E

A # Mm iV ^ H f w — . ^o

A # liJl ^ in 7- Bl ifi-

Chap. YIII. i. TM Ying-chih said to Mencius, ‘ I am not able
at present and immediately to do with the levying of a tithe only,
and abolishing the duties charged at the passes and in the markets.
With your leave I will lighten, however, both the tax and the
duties, until next year, and will then make an end of them. What
do you think of such a course ?’

2. Mencius said, ’ Here is a man, who eveiy day appropriates
some of his neighbour’s strayed fowls. Some one says to him, “Such
is not the way of a good man ; ” and he replies, " With your leave
I will diminish my appropriations, and will take only one fowl a
month, until next year, when I will make an end of the practice.”

3. ‘If you know that the thing is unrighteous, then use all
despatch in putting an end to it : — why wait till next year 1 ’

Chap. IX i. The disciple Kung-th said to Mencius, ‘Master,
the people beyond our school all speak of you as being fond of

& WjUTn'WBOBeaEOUIJ>BEI>VTAKSin>TOAT
QBCK, WI T HO UT BSSKSTS Alls WITHOUT SKLAT.

1. T*i Ying-chih w»b a great officer of Sung,
sappoaed by aonie to be the same with Tfti Fa-
shing, chan tI. Meneias had, no doabt, been
talking wiui him on the points indicated ; see
Bk. I. Ft liT. 3 ; Bk. n. Ft I. V. 3 ; Bk. ni.
Ft. I. iil. here and below, is simply the

aiieaker’s polite way of indicating his resolu-
tion. 9L •^^,«.here as in Analects, XIII. xviii.
^ hero, = ‘a good man.' ^

‘diminish it/ i*6e tho Amount of his OApturoa.
3 -M is used adyerbially, ■= ‘at once.* ^ in

all the paragraphs is the verb » ‘ have done
with it,' ‘put an end to it.’

9. Mencius i«peni> 8 RD!SEi.r aoainsi the

CHABOE or BETSO rOITD OF WSPUTLSO. WhaT Ijn
TO HIS APPEABINO TO BE SO WAS THE HECESSITT OF
THE TiHE. Compare Bk. H. Ft. I. ii. 1 7. Mencius
would appear from this chapter to have believed
that the mantle of Confaciiis had fallen upon
him, and that hia pocition was that of a sage^
on whom it devolved to live and labour for the
world. I. — ‘ outside men,’ i. e. people

in general, all beyond his school, as the repre-
sentative of orthodoxy in the kingdom.

mu according to the gloss ic the

pr, II. CH. IX.]

THB WOEKS OP MENCIUS.

279

m

1^.

7|: # ^

tfri

mmr^

yk

^f.y^ H. B.T

m - g

m.

n ^ wl

^ ^ 4c

disputing. I venture to ask whether it be so.’ Mencius replied.
Indeed, I am not fond of disputing, but I am compelled to do it.

2. ‘ A long time has elapsed since this world of men received its
being, and there has been along its history now a period of good
order, and now a period of confusion.

3. ‘ In the time of Tdo, the waters, flowing out of their channels,
inundated the Middle Kingdom. Snakes and dragons occupied it,
and the people had no place where they could settle themselves.
In the low grounds they made nests for themselves on the trees or-
raised platforms, and in the high grounds they made caves. It is
said in the Book of History, “ The waters in their wild course
warned me.” Those “ waters in their wild course ” were the waters
of the great inundation.

4. 'Shun employed Yil to reduce the waters to order. Yli dug
open their obstructed channels, and conducted them to the sea. He
drove away the snakes and dragons, and forced them into the grassy

“ ‘ I venture to aak why you are so fond of
disputing,' as if Kung-tu admitted the charge
of the outside people. But it is better to inter-
pret as in the translation. The spirit of — jp*

seems to be better giren in
English by dropping the interrogation, a. Com-
mentators are unanimous in understanding
"I' d- material world, and

taking

as= It is remarkable,

then, tl^t Mencius, in his review of the history
Y does not go beyond the time of

ao (compare Pt. I. ir), and that at its com-
men^ment he places a period not of good order

\nil ’ tono^ but of confuaion. 3. Mark the

variations of phraseology here from Ft L iv. 7.

p^, — see the Shu-ching, II. ii. 14, where
for we have 'j^. The ‘ nests' were hats
on high-raised platforms. In the la Chi, Vll.
Sect. I. par. 8, these are said to have been the
summer habitations of the earliest men, and
the winter, ‘ artificial

caves,’ i.e. caves hollowed out fi:om heaps of
earth raised upon the ground.

same as the above. Chfl ex-

plains it by * deep and cdioreleas.* 4.

‘dog the earth,’ but with the meaning in

the translation. u. is read by Chfi HsI ini,

280

THE WORKS OF MENCIUS.

[BK. III.

s

m

^ M jrr

IT^

R

:^c

S

A^f

MT

4 *

marshes. On this, the waters pursued their course through the
country, even the waters of the Chiang, the Hw^i, the Ho, and the
Han, and the dangers and obstructions which they had occasioned
were removed. The birds and beasts which had injured the people
also disappeared, and after this men found the plains avatlahle for
them, and occupied them.

5. ‘ After the death of Y&o and Shun, the principles that mark
sages fell into decay. Oppressive sovereigns arose one after another,
who pulled down houses to make ponds and lakes, so that the people
knew not where they could rest in quiet ; they threw fields out
of cultivation to form gardens and parks, so that the people could
not get clothes and food. Afterwards, corrupt speakings and op-
pressive deeds became more rife ; gardens and parks, ponds and
kikes, thickets and maushes became more numerous, and birds and
beasts swarmed. By the time of the tyrant Ch&u, the kingdom was
again in a state of great confusion.

6. ‘Chku-kung assisted king Wh, and destroyed Ch4u. He

With the meaning in the text; | and Wft ; — especially that of T'ang. tf-

bat wrongly,
ttiareodwsft. ;;^C ^ ^ tT’“‘ ***
waters trsTelled in tho middle or bosom of the
earth,’ ie. were no longer spread abr oad over

its snr&ce. ChA Us! makes

‘between their banks,’ bat that is not

BO mneh the idea, as that the waters pnrsned
a course to the sea, through the land, instead of
being spread over its snrfaoe. 5. In desoribing
this period of confasion, Xeneius s eoms to
ignore the sagediip of Tang, and of the kings

— in 4th tone. W’ as associated with
means thick marshy jungles, where beasts could
find shelter. The ^ in its composition re-
quires that we recognise the marshiness of the
thickets or cover. But this account of the
country down to the rise of the Ch&n dynasty
implies that it was thinly peopled. 6. The
kingdom of Yen is referred to a portion of the
present district of Ch'd-ftn in Yen-

PT. II. CH. IX.]

THE WORKS OP MENCITTS.

281

E

M ^ “

iE iA 0kjk ^ it

©foBkS ® ^k
;ik^

S 3£ A S

smote Yen, and after three years put its sovereign to death. He
drove Fei-lien to a corner by the sea, and slew him. The States
which he extinguished amounted to fifty. He drove far away also
the tigers, leopards, rhinoceroses, and elephants ; — ^and all the people
was greatly delighted. It is said in the Book of History, “ Great
and splendid were the plans of king Win ! Greatly were they car-
ried out by the energy of king Wh ! They are for the assistance
and instruction of us who are of an after day. They are all in
principle correct, and deficient in nothing."

7. ‘ Again the world fell into decay, and principles faded away.
Perverse speakings and oppressive deeds waxed rife again. There
were instances or ministers who murdered their sovereigns, and of
sons who murdered their fathers.

8. • Confucius was afraid, and made the " Spring and Autumn."
What the-“ Spring and Autumn ” contains are matters proper to the
sovereign. On this account Confucius said, ” Yes! It is the Spring

chAo, Shan-tong. Chfto Ch‘I connects —

^ “ seems to

belong more natnnkUy to Pei-Uen

a favoorite minister of Chftu, who aided
him in his enormities. In the ‘ Historical
Bocords,’Bk.IV, Sg, at the beginning,

be appears as ■’^tbout mention

of his banishment and death. The place called
a corner by the sea’ cannot be determined,
^d it would be vain to try to enumerate
the 'fifty kingdoms,’ which ChAu-kung ex-

tinguished. The ^ in par. ii, must be

supposed to haye been among them. The
‘tigers, leopards, Ac.,’ are the animals kept by
ChAu, not those infesting the country, as in
the more ancient periods. — see the

Shfi-ching, V. zxr. & 7. tX’ 4th tone.

road as, and—^|^- 8, ^Springand
Autumn,' — annals of LA for 24a 3rear8 (b, c. 721—
479 )« with Confdoius's annotations, or rather,
as is absurdly^ contended, adapted by him to
express a correct judgment on erery erent
and actor. They are composed as a sovereign

282

THE WOI^ OF MEHCIUS.

[BK.in.

^ Hi #»

r.m mm

^ 9 M ^

and Autumn which will make men know me, and it is the Spring
and Autumn which will make men condemn me.”

9. ‘ Once more, sage soverei^ cease to arise, and the princes of
the States give the reins to their lusta Unemployed scholars in-
dulge in unreasonable discussions. The wor^ of Yang ChA and
Mo Ti fill the country. Jf yon listen to people’s discourses through-
out i^vott wUlJind that they have adopted the views either of Yang
or of Ifa Ifow, Yang’s prindple is — each one for himself” whi<m
does not acknowledro tM davms of the sovereign. Mo’s principle
is — " fo love all equally,” whidi does not ac^owledge die peeuMr
^ection due to a father. But to acknowledge neitherKng nor fotker
is to be in the state of a be^. Kung-ming 1 said, “ In their kitdimis,
there ia fot meat. In their stables, there are fiit horsea But their
people have the look of hunger, and on the wUds there are those
who have died of famine. Tbu is leading on beasts to devour men.”

WDoU hsra wm i po i iri tbaoi. As Confdehis
wss s asgs without the Uiraie, if one of the
eorereign e tiy had written he would

hare daw sey as Conftieian has done. ChSEbt

anotee from the eomnantator HA

t—«Ohiinyl made the < |a < a i i a wl A nt ana ,
to lodgs in tt the tme lojnBl 1 **^ Than are
the Ana eodiibition the eonatant duties;
the proper use of eetamonial diaUnetioiis ; the
■■a rti o n of Htm m f t daerae of fimmtr to the
Tirtaons; and the poniahinent of the gnilty : —
all these things cdsriUeh it may he aaid in
hrisf that the/ are the bnhhMas of the sosw
niga.’ ^Coo^ere on HA’S huagnay the SbA-

ehing, IL iU. 7.) It waa bp the stndjr tO. this
book, therefore^ that Oonfoeias wiahed him.
■elf to be known, though he knew that be
espoeed himself to praenmption on aeeonnt
^ soreraign’s point of riew from which he
lookedatereiTthinginit. Thiabthemeanii^

and not —

1 1 -eieiiaaau AUW CMKl XllmUtMi

wd prim) will do ao on aeeonnt of my eon-
dwMs^ ^ the m in it,’ w hich la the^of

<»Ao<aiX Il»»T*drop^theintarrogationa

in the trandatioa. 9. til.—Uui aitd Ann*_

tn the tmndatien. 9. ^,-ih. 3rd tone,
to aTiigin dwdling in the seetndon

of her ^artmwita, and hero to a scholar wS-

PT. 11. CH. IX.]

THE WORKS OE MENCIUS.

283

K the principles of Yang and Mo be not stopped, and the principles
of Conraciua not set forth, then those perverse speakings will delude
the people, and stop up the path of benevolence and righteousness.
When benevolence and righteousness are stopped up, b^ts will be
led on to devour men, and men will devour one another.

10. ‘I am alarmed by these things, and address myself to the
defence of the doctrines of the former sages, and to oppose Yang
and Mo, I drive away their licentious expressions, so that such
perverse speakers may not be able to show themselves. Their
delusions spring up in men’s minds, and do injury to their practice
of affairs. Shown in their practice of affairs, they are pernicious
to their government. When sages shall rise up again, they will
not change my words.

11. ‘In former times, Yu repressed the vast waters of the
inundatian, and the country was reduced to order. Ch&u-kung’s
achievements extended even to the barbarous tribes of the east and
north, and he drove away aU ferocious animals, and the people enjoyed
repose. Confucius completed the “ Spring and Autumn,” and rebel-
lious ministers and villainous sons were struck with terror.

out public emplojrinant. Tang Chft, called also
Tang Shfi ( and Tang Tsze.oha Jg),

waa a beresiarch of the times of Confucius
and lAo-tsze, of which last he is said to have
boon a disciple. In the days of Mencius, his
principles appear to have been very rife. We
luay call his school the school of China

transcendental.

Bk. I-PtJLi^. 4th tone,

— see Bk. II. Pk L ii. 17. ii.

— ‘embraced,’ ‘eominuhended,’ he. among
the fifty States refsrred to above.

284

THE WORKS OF MENCITJS.

[BK. Ill,

± mm T> B

» I^Q ■# 14

tsf

A # ^ ^ zr

rn^mmm mm

m ^ ^ fi B

12. ‘ It is said in the Book of Poetry,

"He smote the barbarians of the west and the north;

He pnnished Ching and ShA ;

And no one dared to resist, us.”

These father-deniers and king-deniers would have been smitten by
GhAu-kung.

1 3. * I also wish to rectify men’s hearts, and to put an end to

those perverse doctiines, to oppose theur one-sided actions and banish
awav their licentious expressions ; — and thus to cany on the work
of the three sages. Do I do so because I am fond of disputing !
I am compelled tp do it. ®

14. ‘Whoever is able to oppose Yang and Mo is a disciple of
the sages.'

Chap. X. i. K'wang Chang said to Mencius, ‘Is not Ch‘to
Chung a man of true self-denying purity ? He was living in W4-
ling, and for three days was without food, till he could neither hear

the parrieidee, mentioned in per. 7. za. See
Pt. I. IT. la The remark in the note there is
equally appUaable to the quotation bare. Z3.

in and tone. Compare Bk. H.

L iL 17. 14. niis eoneluding remark is of

a pieoe with the hesiteney shown by Meneins
in Bk. n. Pt. I. ii, to elaim boldly his plaee in
the line of sages uong with ConfMua

10 . Thb ham who Wlli ATOm au ASWClAnoS
WttB, ASn OBUOAHOSTO, THOSHOVWBOH HXDOSS
HOT AmOVB, JZDSS HHBM OO OWT OF IKS WOBU>.

t. Kw'sng Chang and Ch'knCamng^eallod also

were Dotnmenof
Ch% the former high in the employment and
o^dMoe of the prince, the latter, as we learn
“J».diap^, belonging to an old and
noble family of the State. Hisprineiploaaimeor
to hsTo been those of HaO Hsfaig S Z
eren more aeyere. Wo may compare him with
the rsohMSi of Conihoios’e time. Wft.ling {

the dietriet

PT. II. CH. X.]

THE WOEKS OP MENCHTS.

285

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» « « tt »».» « #.H,

KASrffc jS#±.^^.S.
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*aKe«i,fi'ST2:.i9

nor see. Over a well there grew a plum-tree, the fruit of which
had been more than half eaten by worms. He crawled to it, and
tried to eat some of the fruit, when, after swallowing three mouthfuls,
he recovered his sight and hearing.’

2. Mencius replied, ‘Among the scholars of Ch'i, I must regard
Chung as the thumb among the fingers. But still, where is the self-
denying purity he pretends tof To cany out the principles which he
hol( Is, one must become an earthworm, for so only can it be done.

3. ‘ Now, an earthworm eats the dry mould above, and drinks
the yellow spring below. Was the house in which Chung dwells
built by a Po-i 1 or was it built by a robber like Chih 1 Was the
millet which he eats planted by a Po-i ? or was it planted by a
robber like Chih ? These are things which cannot be known.’

chVan in the department of Ts'i-nan. Th'
is a worm proper to exoremontition
matter. The term here is used, I snppose, h
heighten our sense of the strait to which Chonj
was reduced by his self-denial, flp^ ^
4th tone,»^^J, <to swallow.' s.

tfl) ‘to cany out ftaliy.’ 3. Po-i,—

see Analecta, V. xxii, «< ol. Chih was a fsmoni
sobber chief of Confucdus’s time, a youngei

brother of Hdi of Lid-bsi&. There was, how-
ever, it is said, in high antiquity in the times
of Hwang-tl, a noted robber of the same name,
which was given to Hhi'a brother, because of
the similarity of bis course. TXo Chih (the
robber Chib) has come to be like a proper name.
— As Chung withdrew hom human society, lest,
he should be defiled by it, Heneius shows that
iinlaMi he were a worm, he could not be inde-
pendent of other men. Even the house he lived
in, and the millet he ate, might be the result
of the labour of a villain like T&o-chih, or of
a worthy like Po-i, for anything he could tell.

286

THE WOBKS OF MENCIUS.

[BK. III.

_ .SL It S W

? $ S 2 M * ^ ^

W ^ B.M ^ w 7; m

S f S ^ fi S ^ ^

MM ‘

# s.di: li W j|^ £

4. ‘BuV said Chang, ‘wlyat does that matter! He himself
weaves sandals of hemp, and his wife twists and dresses * hT » ^ a of
hemp to sell or exchange them.'

5. Mencius repined, ‘Chung belongs to an ancient and noUe
fiundj of Ch't His eldw brother T&i received from Kft a revenue
of 10,000 chung, but he considered his brothers emolument to be
unrighteous, and would not eat of it, and in the same way he ocm-
ndered his brother's house to be unrighteous, and would not dwell
in it. ^ Avoidi^ his brotber and leaving his mother, he went
dwelt in WA-lirg. One day afterwards, lie returned to their house,
when it hc^pened that some one sent his brolber a present of a live
goose. He, knitting his evelnuws, said, “ What are you going to use
that cackling thing forl'^ By-and-by his mother killed the goose,
and gave him some of it to eatk Just then his brother came into
the hons^ and said, "It is the flesh of that cackling thing,” upon
which he went out and vomited it.

6. * Thus, what his mother gave him he would not eat, but what

4. H^i nnni|ni ii iaBk.I.Ft.L

Vila PL I. ir. i«*d vi,

bjIPI, to twia^* aa titreada of boap on the
Thia impairing fa ootfiamd in the dfa.

tionary, bat Chto Cht e^aiaa it by mm

piepaie weaTin^’
5- %>~-bt4thtoiie,a8inBk.n.Ptn.Ti.t.
KeaLlLPLU.x.3.

PT. n. CH. X.]

THE WOHK8 07 MEEOIUB.

287

#.4 I'j # H

his wife gives him he eat& He will not dwell in his brother’s house,
but he dwells in Wd-ling. How can he in such circumstances
complete the style of life which he professes ? With such princi-
ples as Chung holds, a man must be an earthworm, and then he
can cany them out.’

the Mune «■ need for I

— leedMjtheaoaiidiiutdebgrAgoaee.
ifiS iSSi ‘this csckler.' 6.

^ ^ is expended byChS Hst,-J[JJ

‘heeon

aideied whet his mother gave him to eat not to
be lighteoos, sad would not eat it.’ Similariy
he brings out the force of the in the other

ebmaea. The ^omarist of Ch&o Chi treats it
more liooeely, as in the translation.

288

THE WORKS OF MENCIUS.

[bk. IV.

BOOK IV.

Li LAU. PART 1.

T> ^ _

^^r-x.a

V

JU^

^ ^

Chapter I. i. Mencius said, ‘The power of vision of LI TAn,
and skill of hand of Kung-shlj, without the compass and square,
could not form squares and circles. The acute ear of the music-
master K*wang, without the pitch-tubes, could not determine cor-
rectly the five notes. The principles of Y4o and Shun, without
a benevolent government, could not secure the tranquil order of
the kingdom.

2 . ‘ There are now princes who have benevolent hearts and a

With this Book commences what is com-
monly called the second or lower part of the
works of Hencins, but that diviaiou is not recog-
nised in the critieal editions. It is named IJ
lAn, from its commencing with those two
characters, and contains twenty-eight chsp-
tera, which are most of them shorter Qian those
of the preceding Books.

1 . Thesui is air abx of aovzancEST, as wzu

AS A WISH TO eOTEBJI WEIX, TO BE IXABNED FBOH
THE EZAHFU ASD PBIECIFLEB OF THE AECIEBT
KmeS, AED WHICH ESqurBEB TO BS STUDIED ABD
PRACTISED HY EUIXBS AND TUKIK HiSlSrEBfi. I, Ij

L&n, called also Id Chfl carries ns back

to a very high Chinese antiqniUr. He was, it
is said, of the time of Hwang-ti, and so acute
of vision, that, at the distance of loo paces, he
conld discern the smallest hair. He is ofleti

referred to by the T&oist vrriter Chwang

Some say that Li lAu was a disciple of Mencius,
bnt this is altogether unlikely. Knng-shd,
named Ban ^written J^and wasa cele-
brated mechanist of TJx, of the tunes of Con-
fucius. He is fabled to have made birds of
bamboo, that could continue flying for three
days, and horses of wood, moved by springs.

which conld draw carriages. He is now the
god of carpenters, and is worshipped by them ;
see the LI Chi, Bk. II. Sect. II. ii. ar. There
are some, however, who make two men of the
name, an earlier and a later. K*wang, styled

Tsze-ye (^1^) , was music-master and a wise

.a. Baas.

of Conjoins ; — see the

y'* *8“ pitch-tubes,’ pot

synecdoche for , or ‘twelve tubes,'

invented, it is said, in the earliest times, to
determine by their various adjusted lengths
the notes of the musical scale. Six of them go
by the name of Iti ( g Y which are to be nndsiw

“^mprehended under the phrase in the
t^. The five notes are the five ftdl notes of
the octave, ne^ecting the semitones. They
arecaUed on

the Shft-ching, IL i 34. ^

is to be taken ‘emptily,’ meaning tho
benevolent wish to govern well, such as ani-
Dhdod Y*o and Shun. trg: is the asme

FT, I. CH. 1.]

THE WOBKS OP MENCIUS.

280

0 m 0 nM z m m.

m ]6^ w

^^Z 4.3E M &

-^M A & mji m
m.r^ ^ ©E flff 4 T> :5fe

reputation for benevolence, -while yet the people do not receive any
benefits ftom them, nor will they leave any example to future ages ;
— all because they do not put into practice the ways of the ancient
kings.

3. ‘ Hence we have the saying : — “ Virtue alone is not sufiScient
for the exercise of government ; Jaws alone cannot carry themselves
into practice.”

4. ‘ It is said in the Book of Poetry,

“Without transgression, without forgetfulness,

Following the ancient statutes.”

Never has any one mllen into error, who followed the laws of the
ancient kings.

5. ‘When the sages had used the vigour of their eyes, they
called in to their aid the compass, the square, the level, and the
line, to make tbin^ square, round, level, and straight : — the use of
the instruments is mexhaustible. When they had used their power

fin d ing its embodiment, = the right art of whose Buddhistic scrapolosity about ta lrin g
goTemment, having the same relation to it life made him have a benevolent reputation*

tone. Obeerve the correlation of and empire. 3. — here ‘simply being

tbe iM* dmme assigning the re^n of wh^ j ^ ^thout Uwe, and ^ tt-

said in the preceding ones, ^ without virtue, the virtue, however, being

“—here, and below, the must be taken underetood of the ‘benevolent heart. 4 *
dijforently frtnu its application in the last ^h® Shih-ching, Pt* XIX. ii. Ode V, st- a* ^
P®>^agraph, and^the of that. The \z^ , — ^literally, ‘continned it with.’ The

commentator prefers to king of Ch'i 1 “® *>® understood of the ^^b-Iine, aa

(Bk. I. Pt, I. vii) as an instance of the princes of the marking-line. Vp ie ri^tly

who have a benevolent heart, and to the first translated, — ‘the level,* but I have not been
emperor of the Liang dynasty .(A. n. 500-556), able to ascertain its original form in China.
VOL. n. U

290

THE WORKS OF MENCIUS.

[bk. IV.

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of hearing to the utmost, they called in the pitch-tubes to their md
to determine the five notes : — ^the use of those ftibes is inexhaustible.
When they had exerted to the utmost the thoughts of. their hearts,
they called in to their aid a government that could not endure to
witness the sufferings of men :— and their benevolence overspread

the kingdom. ,

6. ‘Hence we have the saying; — “To raise a thing high, we
must begin from tlie top of & mound or a hill; to dig to a great
depth, we must commence in the low ground of a stream or
a marsh.” Can he be pronounced wise, who, in the exercise of
government, does not proceed according to the ways of the former
Kings 1

7. ‘ Therefore only the benevolent ought to be in high stations.
When a man destitute of benevolence is in a high station, he
thereby disseminates his wickedness among all hdow him.

8. ‘ When the prince has no principles by which he examines
his administration, and his ministers have no laws by which they

In ihe ^ , Bk. I, we read : - j

‘Fi«m the adjustment of weights and things |
sprang the bow (^). TI*® lever revolving I

produced the ctrefc The circle prwlnced the
tqMTt. The sqOAre produced tb<' line. The
line produced the tew*.' On the Zas* sentence

$13 5 l,ys ; ‘They set up the level to look

at the line, using water as the equaliser.’
pj (the ist tone) — see Bk. L Ft L

iiia. The subject of"!^ is the whole of what

precedes from see Bk. II.

Ft. I. vi. 1 . 6. {^='^,‘to conform to,* i-e.,

here, to take advantage of. The saying is found
in the LI Chi. VIU. ii. 10 . 8. This paragraph
is an expansion of the last clause of the pre-
ceding, illustrating how the wickedness flows
downwards, with its consequences. ‘the

highest,’ i. e. the prince. ~j>, the next ‘below
his ministers. — rVdo, the and tone, ' the

court,’ and T , as opposed to it, the various
officers, as having their ‘work’ to do.

PT. I. CH. I.]

THE WORKS OF MESTCmS.

291

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keep themselves in the discharge of ihexr duties, then in the court
obedience is not paid to principle, and in the office obedience is
not paid to rule. Superiors violate the laws of righteousness* and
inferiors violate the penal laws. It is only by a fortunate chance
that a State in such a case is preserved.

9. ‘ Therefore it is said, “ It is not the exterior and interior walls
being incomplete, and the supply of weapons offensive and defen-
sive not being large, which constitutes tne calamity of a kingdom.
It is not the cultivable area not being extended, and stores and
wealth not being accumulated, which occasions the ruin of a
State.” When superiors do not o^rve the rules of propriety, and
inferiors do not learn, then seditious people spring up, and ihai
State will perish in no time,

10. ‘ It is said in the Book of Poetry,

“ When such an overthrow of Chdu is being produced by Heaven,
Be not ye so much at your ease ! ”

11. ‘ “ At your ease ; ” — that is, dilatory.

1 2. • And so dilatory may those officers be deemed, who serve
their prince without righteousness, who take office and retire from

— ^with reference to sUtion. The
»t the end of the two elsnaea ehowa thnt |
they are both equally aaaertive, though the
prinee, goremed and governing by principlee
ct righteousness, wiU be alaw to his ministers.

» ,— see Bk. II. Pt n. i. a.

aeinBk.LPt.l.vii.16. Q ^.—‘fields
andwilds.’ 4tb tone. lot SeethoShih-

ohing,III.ii.OdeX 3 . read kwt^ the 4th

tone. m — 4th tone.— From this paragraph
it is the ministers of a prinee who are eontem-
pUted by Menoiua They have their duty to
perform, in order that the bonOTol^ g^m-
ment may bo realised, ii. *

wo are to understand that ttia phrase wm
commonly used in Mencius’s tune with thia
acceptation. la. used as h verb, ‘to

U 2

[BK. IV.

292 the wobks of mencius.

* » e li«.w » I

mmz

7^9- A ^ MS

ef7;:Ait,SM mmiki

it without regard to propriety, and who in tJieir words disown the
ways of the ancient kings.

1 3. ‘ Therefore it is said, “ To urge one’s sovereign to difficult
achievements may be called showing respect for him. To set before
him what is good and repress his perversities may be called showing
reverence for him. He who does not do these things, saying to himsdf,
—My sovereign is incompetent to tliis, may be said to play the
thief with him.” ’

Chap. II. i. Mencius said, ‘ The compass and square produce
perfect circles and squares. By the sages, the human relations are
perfectly exhibited.

2. ‘He who as a sovereign would perfectly discharge the duties
of a sovereign, and he who as a minister would perfectly discharge
the duties of a minister, have only to imitate — the one Y&o, and the
other Shun. He who does not serve his sovereign as Shun served
Y 4 o, does not respect his sovereign ; and he who does not rule his
people as Y 4 o ruled his, injures his people.

slander,' or ‘disown.’ 13. Compare Bk. II. Pt.
n. U. 4. We are obliged to sappl7 considerably
in the translation, to bring out the meaning of
the last sentence. may be taken as a verb

— ‘to injure, or as I hare taken it.

3. A ooEirmranoa or wra i.Asr CEXPrsB; —
ihatTIo aid Siroii akkihs panraor kodeu op
soTKBBieiiB Asn nunsruts, Aim thb oobbe^uebces
or SOT noTATiBa tbsk. i. ‘The oompass and
square are the perfection of squares and
circles;’— but we must understand the mean-

ing as in the translation. So with the and
clause. ^ see Bk. in. Pt. I. iv. 8.'

“■ — ^ = ‘these two’ things, putting the
above clauses abstractly, but we cannot do that

according to the U <to show that there

is no other way for the sovereign and minister
to pursue. —Of ‘ the human relations’ only that
^ aover^^ and minister is here adduced,
because Mencius was speaking with reference

PT. I. CH. III.]

293

THE WOBKS OP MENCIUS.

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3. ‘ Confucius said, “ There are but two courses, which can be
pursued, that of virtue and its opposite.” ^

4. ‘A ruler who carries the oppression of his people to the
highest pitch, will himself be slain, and his kingdom will perish. If
one stop short of the highest pitch, his life will notwitl^nding be
in danger, and his kingdom will be weakened. He will be styled
“ The Dark,’” or ‘‘ The Cruel,” and though he may have filial sons
and affectionate grandsons, they will not be able in a hundred
generations to change the designation.

5. ‘ This is what is intended in the words of the Book of Poetry,

“ The beacon of Tin is not remote.

It is in the time of the (last) sovereign of HsiA.” ’

Chap. III. i. Mencius said, ‘It was by benevolence that the
three dynasties gained the throne, and by not being benevolent
that they lost it.

to the mlers of his time. 3. If the remark

were Kencios’s own, we

should translate

by ‘benevolence.' The term in Confucius
rather denotes ‘ perfect virtue.' By the course
of virtue is intended the imitation of Tko and
Shun ; by its opposite, the neglect of them as
modela 4. By sovereigns, who carry their op-
pression to the highest pitch, Mencius intends,
as his examples, Ghieh and Chau, the last
kings of the Hsi 4 and Yin dynasties. By ‘The
Dark’ and ‘ The Cruel,’ he intends the twelfth
(b. 0. 781) and tenth (b.o. 878) kings of the
Chau dynasty, who received thoee posthumous
indelible designations. I take '&ri in the sense

of

‘weakened’ ^dictionary which it else-

where has in Mencius. 5. See the Shih-ching,
m. iii. Ode I. st. 8, an ode of the time of the
monarch la (^^)t intended for his warning.
The sovereign of fisia is the tyrant Chieh, and
by Yin is intended the tyrant Chau, by whose
fate, though he neglected the lesson furnished
him by that of Chieh, it is suggested that Li
shonld be admonished.

S. The mpoBTAXCE to aix, akd specialit to

BUimtS, OF EXEKCISISe BESEVOLESCE. I. ‘ The

three dynasties ’ are the Hsia, the Shang, and
the Chau. It is a bold utterance, seeing the
Chau dynasty was still existing in'Uie time of
Mencius, though he regarded it as old and ready
to vanish away. He has a refnence, according
to Chu HsS, to the sovereigns Li and Yd, men-

294

THE WOEK8 OF MENCIUS.

[bk. IV.

^ m #.H-

P9#:£

A ^ m.% pg mM m %m

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2. ‘ It is by the same means that the decaying and flourishing,
the preservation and perishing, of States are determined.

3. ‘ If the sovereign be not benevolent, he cannot preserve the
throne from passing from him. If the Head of a State be not
benevolent, he cannot preserve his rule. If a high noble or great
oflScer be not benevolent, he cannot preserve his ancestral temple.
If a scholar or common man be not tenevolent, he cannot preserve
his four limbs.

4. ‘ Now they hate death and ruin, and yet delight in being not
benevolent ; — this is like hating to be drunk, and yet being strong
to drink wine.’

Chap. IV. i. Mencius said, ‘If a man love others, and no
responsive attachment is shown to him, let him turn inwards and
examine his own benevolence. If he is trying to rule others, and
his government is unsuccessful, let him turn mwards and pvaminp!
his wisdom. If he treats others politely, and they do not return his

tioned in the lest chapter. 3. n the

foor seas,’ i.e. aU with them, as subject to the
sovereign’s jurisdiction. There isaspeeialrefer-
mce, however, to the soTereign’s right to offer all
sacrifices : — these peculiar to himself^ and those
open to others. it® — ‘the spirits of the
land and the grain,* i.e. the spirits securing the
stability and prosperity of a particular State,
whieh it was the preregative of the ruler to
saerifioe to. Henoe the expression is here used
figu ratively. See the U Chi, Bk. HI. iii. 6. 4.
— the verb, in 4th tone, ‘to hate, dislike.’

j^fin and tone! — like the Hebrew idiom,
Isa.v. oa. This is spoken with reference to the
prinoes of Menedns's time.

4. Wrh what tausaua a max xxibs it will
BE aasaunzD to hu asao, abd cobbgiidxxtlt

BEFOBE A MAS BEALS WITH OTHEBS, EZFBOnve
THEK TO BE AFVECTEB BT HIH, HE aBOHLD TOST
BEAL WITH HiMBELP. The Sentiment is expressed
quite generally, but s psrticular reference is
to be understood to the princes of Mencius's
*• “ used in a manner common in

Mencius, * ‘to turn back frmn the course being
pursued, and then to turn inwards to the work
of examination and correction.’ In the next
paragraph, we have it followed by another veil),
In ig in

regulate,’ ‘to try to rule;' in i.

in 4th tone, ‘ to be regulated,' the government
being effeoUvo. ThecUuaes—

^ are very oondse. The paraphrase in
# “*U8 expmids :-jg

PT. I. CH. VI.]

THE WORKS OF MENCroS.

295

^lEl

B, S B.

X ®

^ 1=1 >

HjE.# A

5|t

politeness, let him turn inwards and examine his own feding of
respect.

2. ‘ When we do not, by what we do, realise what we detire, we
must turn inwards, and examine ourselves in every point. ^ When
a man’s person is correct, the whole kingdom will turn to him wdh
recognition and submission.

3. ‘ It is said in the Book of Poetry,

“ Be always studious to be in harmony with the ordinances of God,
And you will obtain much happiness.’”

Chap, V. Mencius said, ‘People have this common saying, —
“The kingdom, the State, the family.” The root of the kingdom
is in the State. The root of the State is in the family. The root
of the family is in the person of its Head.

Chap. VI. Mencius said, ‘The administration of government is
not difiScult ; — it lies in not offending the great families. He whom

*7^ -yp, ‘Ho who administers goveimment
embodies benevolence to love men, and it is to
be expected men will love him. Should he
tod however that they do not, he mnst turn
in and examine his benevolence, lest it should
be imperfect,’ ate. =

1 ^ ‘does not get what he wishea’

“‘all,’ with reference to the general form of
the preceding clause. 3. See Bk. II. Pt. L iv. 6.

G. PSBSOBAL CBABACTEB IS HSCESSaRT TO AIX

GOODrsFiuEHCE. Compare ‘The Superior learn-
ing,’ text of Confucius, par. 4. The common
saying repeated by all probably means : — the
kingdom is made up of its com^nent States,
and of their component families ; — l.e. the
families of the great ofScers. But Mencius
takes its mejining more generally, and carries
it out a step farther.

6 . The nipOBTABCE to a rvler or sEC uanro

THE ESTEEM AKD SVBMISSIOB OF THE OKEAT UOUSEa

The ‘not offending’ is to be taken in a moral
sense ; — the ruler’s doing nothing but what
will command the admiring approbation of
the old and great families in the State. In
illustration of the sentiment, a story is related
from lid Hsiang of the duke Hwan of Ch't
Lighting, one day in hunting, on an old man

296

THE WORKS OF MENCIUS.

[bk. IV.

7 ; « 9 i T a i ?e - #

X t.5^ /j' 'J' % n.z.z>%
3R *^a R T ® - E

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the great families affect, will be affected by the whole State; and he
whom any one State affects, will be affected by the whole kingdom.
When this is the case, such an one’s virtue and teachings will
spread over all within the four seas like the rush of water.’

Chap. VII. i. Mencius said, ‘When right government prevails
in the kingdom, princes of little virtue are submissive to those of
great, and (hose of little worth to those of great. When bad
government prevails in the kingdom, princes of small power are
submissive to those of great, and the weak to the strong. Both these
cases are rvle of Heaven. They who accord with Heaven are
preserved, and they who rebel against Heaven perish.

2. ‘The duke Ching of Ch't said, “Not to be able to command
others, and at the same time to refuse to receive their commands,
is to cut one’s self off from all intercourse with others.” His tears

of eightr-three, tho doke sought his blessing,
that he mi^t attain a like longe-rity. The
old man then prayad, ‘Majr my ruler enjoy
great longevity, despising gems and gold, and
making men lus jewels r At the doke’a request
he prayed a second time, that he might not
be ashamed to learn emi from his inferiors,
and a third time, ‘Hay my ruler not offend
against his ministers and the people!’ This
answer offended the duke. ‘A son,’ he said,
‘may oSsnd against his father, and a minister
against his ruler. But how can a ruler offend
against bis ministers ?’ The old man replied,
‘ An ntfawdiwg son may get forgiveness through
the intereessions of aunts and uncles. An
offending minister may be forgiven by the
interoeosion of the ruler’s favourites and
attendants. But when Chieh offended against
T'ang, and Chta offended against Wu ; — those
were cases in point. There was no forgiveness

for them.’ — ‘whom they affect,’ not

what. Observe the force of

7. How THB suBJxcnos OF os* Scan to
asoTESK a DETEBmsim ar niFFEBSHT tuobl A
FBISCE’s OSLT SECUBTTT fob SaFBY aXD PBOS-
pouTT IB IS BEiss BSBzvouan. I. Many com*
menUtors say that by ^ and ^ ^

reference is made to the sorereign, but the
declarations may as well bo taken generally.

t — ‘HeaTen,’ it ia said,
* embraces here the ideas of what must be in
reason, and the different powers of the con-
trasted States This is true,

why sink t^ idea of a ProTidential govern-
ment which is implied in ‘Heaven?' a. ^

Analecta, XIL xi.

PT. I. CH.VII.]

THE WORKS OF MENCIUS.

297

=f

^ ^ >'h M

T

flowed forth while he gave his daughter to be married to (ke prxnee
of Wfl.

3. * Now the small States imitate the large, and yet we ashamed
to receive their commands. This is like a scholar’s being ashamed
to recrive the commands of his master.

4. ‘For a prince who is ashamed of this, the best plan is to
imitate king Win. Let one imitate king Win, and in five years, if
his State be large, or in seven years, if it be small, he will be sure
to give laws to the kin^om.

5. ‘ It is said in the Book of Poet^,

“The descendants of the sovereigns of the Shang dynasty,
Are in number more than hundreds of thousands.

But, God having passed His decree,

They are all submissive to Chiu.

They are submissive to Chiu,

Because the decree of Heaven is not unchanging.

The officers of Yin, admirable and alert, _ ^

Pour out the libations, and assist in the capital of Chdu.”

19 taken as nsedfor^^, <men,’ bat the phrase 1
is X eontneted one, and
‘separated from other men,’ or may be
taken aetively, which I prefer, and aimilariy
supplemented. — in 4th tone, ‘to give a

dan^ter in marriage.’ Wik, eorresponding to
the northern part of the present Cheb-chiang,
and the south of Chiang-sd, was in Conforius’s
timestUIreekonedabarbaroos territory, and the
princes of the Middle Kingdom were ashamed
toenter into relatioiu with it. ThednkeChing,
however, yielded to the foiee of eireumstanees
and so saved himaellL The daughter so married
soon died. She pined away for her htther and
her native Ch*I, and was followed to the grave

er hi wbawd- The old king of WA, barbarian
s he vna. showed much sympathy for hia
oung daughter-in-law. 3-
to make a master of ' Mencius’s meaning is
hat the smaller States foUowed the exam^
f the larger ones in what was evil, and yet did
lot like to snbm it to them. 'ayouth,'

a pupa. 4- jSk

nmont,’— giving law to. 5. SeetheShih*
;,lU.i.OdeLstt.4,5- it*

<not hundreds of thousands only.’
is an inversion for
is here an introductory partiele,

298

THE WOBKS OF MENCIUS.

[BX. IV.

t ^ ^

^ m

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M M ^

%m w

PM ^ M

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Tti BM.

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Confucius said, ‘Ms against so benevolent a sovereign, they could
not be deemed a multitude." Thus, if the prince cu a State love
benevolence, he will have no opponent in all the kingdom.

6. ‘ Now they wish to have no opponent in all the kingdom, but
they do not seek to attain this by being benevolent. This is like
a man laj^g hold of a heated substance, and not having first
dipped it in water. It is said in the Book of Poetry,

“Who can take up a heated substance.

Without first dipping it (in water)?”’

Chap. VIII. i. Mencius said, ‘ How is it possible to speak
wiUi those princes who are not benevolent ? ^eir perils they
count safety, their calamities they count profitable, and they have
pleasure in the thin^ by which they perish. If it were possible
to talk with them who so violate benevolence, how could we have
such destruction of States and ruin of Families ?

is (o be noder-jcliing, ni.iU.OdeIILBks. The ode is referred
stood M s lentailc of ConfaeioB on r«adiiig the the eoTerwignTJ, when thekingdom

portionofthe8hih.«hingjastqaoted; 'agunst l»*fening to min, and in the lines quoted,

a benevolent prince, like king Wftn, the myriads anthor deplores that there was no resort

theadhmnts of Shang ceased to be myriads, to i»«per measures, h taken as a bmis

^ I««cle rftnomition. ”

sionmtbe ^.‘numerousastheadherents 8. That a nosoB m m* junan or hb ow*

of Shang wwa IM ^ St k .S. ibl ^ vioious WAn asd nssimi n s 10 »

oouasauBD. 1. S t r e ss mast be laid always on

^ & See the Sxih- 1 the In The expression does not

PT. I. CH. IX.]

THE WORKS OF MENCIUS.

299

.AW fi

» m

» 7: ¥ A e e

« Bf B,B W«2^TTTir

;i ffi. A iW.H ja

A Jit # e *

Ta«we A^a

2.

W*

PJ

0.

2. * There was a boy ringing,

“When the water of the Ts'ang-lang is dear,

It does to wash the strings of my cap;

When the water of the Ts'ang-lang is muddy,

It does to wash my feet."

3. ‘ Confucius said, “ Hear what he sings, my children. When
clear, then he will wash his cap-strings ; and when muddy, he will
wa^ his feet with it. This different aj^icatwn is brou^t by the
footer on itself.”

4. ‘A TTiATi must first despise himself, and then others will
despise him , A &mily must first destroy itself, and then oth^
will destroy it. A State must first smite itself, and then others
will smite it.

5. ‘This is illustrated in the passa^ of the T'Ai CbiA, “When
Heaven sends down calamities, it is still posrible to escape them.
When we occasion the calamities ourselves, it is not posrible any
longer to live.” ’

Chap. IX. i. Mencius said, ‘Chieh and Chiu’s loring the

denote merely the w»nt of heneTolenoe, bat the |
opposite of it. ‘togiTefiutbfttll

edviceto.’ s.Thenamelb*ang-Inng(in3ndt(me}
is found ai^lied to different streams in differ-
ent places. That in the text was probably in
Sban-tang. 3. j|||^ refatting to the

words of the song. ^ ‘ this,' intonsiTB, or

we may take it adrerbially ‘wbe* clear, then
it aerres to wadi the eap-rtrings, 4 e.’ 4 , S. See
Bk. n. Pt. I. ir. 4-^

9. Qai.T wt aanie aassTouiii <u> a pbihcb

I isipmMff.w xo bB BOTBftnOVp OE BTEV AVOID

»» -mzmz-nz-«

300

THE WORKS OF MENCIUS,

[bk. IV.

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W 4oil

j I « # . " I T#

mmznrn^

4.t: * ft ft

T 4.

jica^ftit.*

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throne, arose from their losing the people, and to lose the people
means to lose their hearts. There is a way to get the kingdom : —
get the people, and the kingdom is got. Inere is a way to get the
people : — get their hearts, and the people are got. There is a way
to get their hearts : — it is simply to collect for them what they
like, and not to lay on them what they dislike.

2. ‘The people turn to a benevolent rule as water flows down-
wards, and as wild beasts fly to the wilderness.

3. ‘ Accordingly, as the otter aids the deep waters, driving the
fish into them, and the hawk aids the thickets, driving the little
birds to them, so Chieh and Ch&u mded T'ang and Wfi, driving the
people to them.

4. * If among the present rulers of the kingdom, there were one
who loved benevolence, all the other princes would aid him, by

R Ch&o Chi interprets it,

[Iq taking in the sense of

* to give,' but this doeo not appear to be admia-
Bible here. To collect for the people what the j
like, is to govern in each a way that they shall
enjoy their lives. One haa Ulnstrat^ the
meaning firom iB^ (ChAo) of the Han

dynaaty, who did service in the recovery of the
ancient books, thus : — * Men like long life, and
the fonndera of the three dynastiea (dierished
men's Uvea and kept them from barm ; men
love wealth, and those kings enriched them,

and kept them from straits, 4e.fte.’ a.Itisbest
to take here in the concrete,
marked, um the 4 th tone. The dictionary^ves
it in the same in Bk. L Pt L iii. a, 3 .

^'‘***'^ is the otter. Foracorioosparti-

CTilarabontit,BeetheltChl,IV.(^.^)8eot.

is given in the dictionary as
i‘ the name of a bird.’ Ch4 Hat takes

PT. I. CH. X.]

THE WORKS OF MENCIUS.

301

\~i-\

ifeii «

# ^ B.

® t# —

itM ae ^

m

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driving tJie people to him. Although he wished not to become
sovereign, he could not avoid becoming so.

5. ‘Jibe case of one of the present princes wishing to become
sovereign is like the having to seek for mugwort three years old, to
cure a seven years' sickness. If it have not been kept in store, the
patient may all his life not get it. If the princes do not set their
wills on benevolence, all their days will be in sorrow and disgrace,
and they will be involved in death and ruin.

6. ‘ This is illustrated by what is said in the Book of Poetry,

“How otherwiee can you improve the kinffdomf
You win only with it go to ruin.” ’

Chap. X. i. Mencius said, ‘With those who do violence to
themselves, it is impossible to speak. With those who throw them-
selves away, it is impossible to do anything. To disown in hk
conversation propriety and righteousness, is what we mean by doing
violence to one’s self. To say — “ I am not able to dwell in bene-

erer, genenU. name forsmail birds.

A> — in 4th tone, end in next paragreph

» by most eommentetme intoipretod; — ‘ If yoo
MW, feeling its want, begin to coUect it, it may
M available for the enie. Ton oaa hold on tiU
itueo. If yon donotatoneaa6tabontit, yonr
caae ia hopelem.* Fethapc the and
should determine in fievonr of diia view. Chdo
Cbtintetpretaaa in the translation, l^down
<« the mugworti burnt on the vH", is used for

pniposea of cautery. The older the plant, the
betto. 6. The quotation from the kiihsdiing
ia of the two lines immediately following the
last quotation in chap. vii. ffiC , — a particle, =

m

10 . A WAWn 2 l& TO THS VIOLSSTLY ETIL, ASP THX
WEAKLY BYIL. I. ‘ thoae who are

omel to themaelvee,* Le. those who deny, and
set contrary to their own 1
•to disown,’ ‘to condemn.'

302

THE WOEKS OF MENCIUS.

[bk. IV.

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volence or pursue the path of righteousness,” is what we mean by
thrown^ one s self away.

2. ‘ Bmevolence is the tranquil habitation of man, and right-
eousness is his straight path.

3. ‘ Alas for them, who leave the tranquil dwelling empty and
do not reside in it, and who abandon the right path and w not
pursue it V

Chap, XI. Mencius said, ‘The path of duly lies in what is near,
and men seek for it in what is remote. The work of duty lies in
what is easy, and men seek for it in what is difficult. If each wn«»
would love his mrents and show the due respect to his elders, tbe
whole land would emoy tranquillity.’

Chap. XII. i. Mencius said, ‘When those occupying infericv
situations do not obtain the confidence of the sovereign, they cannot
succeed in governing the people. There is a way to obtoin the
confidence of the sovereign : — if one is not trusted W his friends,
he will not obtain the confidence of his sovereign, l^ere is a way

— ‘to have convenation (vrords), to Iwre
aetion (doing) with them.’ 3. — for in

3rd tone. The lamentatloa ia to be onderatood
ae for the g ^ ^ tl>« g |{|

— It ia obaerired that this ehaptw ahowa that
what ia light and true do reaUy belong

to man, but he extiipatea them himaell Fro-
fcond U the admonltitm, and learnera ahonld j
give meet earneat heed to it.' |

U. THnTBaN4uii.pnaemmoFxinKinemn(

nanans on ana nnKsanoa or noi ooKwm nBLa.

hobs or ura. with which it was

anciently intenhuiged. in 3rd

eomprehf^ elden and anperiora. ^

aa in the Chong Von^ i. 1,

12 . Ths easai woax or nan sboold na *0
w«ivB TO axTam ranraor snaBBErr. See the
^^Yong,ttpan. 17, i8,whWiarehmearf>-
stantially qooted. AsUietwentieUioiuqiterar

PT. I, CH. XIH.]

THB WORKS OF MENCTUS-

303

# ^ W H j5=^

of being trusted by one's Mends : — if one do not serve his parents
so as to make them pleased, he will not be trusted by his mends,
l^ere is a way to make one’s parents pleased : — ^if one, on turning
his thoughts inwards, finds a want of sincerity, he will not give
pleasure to his parents. There is a way to the attainment of sin-
cerity in one’s self ; — if a man do not understand what is good, he
will not attain sincerity in himself.

2. ‘Therefore, sincerity is the way of Heaven. To think how
to be sincere is the way of man.

3. ‘ Never has there been one possessed of complete sincerity,
who did not move others. Never nas thme been one who had not
sincerity who was able to move others.’

Chap. XIII. i. Mencius said, ' Po-1, that he m ight avoid Ch 4 u,
was dwelling on the coast of the northern sea. When he heard
of the rise m king W&n, he roused himself and said, “ Why should
I not go and follow him? I have heard that the diief of the West
knows well how to nourish the old.” T&i-kung, that he might

Um Chong Tong^ howovor, te foond alao in the
FMnfly Snyinga,^ Xeneiaa may hOTe had that,
y th e fraamantary memoiabi&i of Confiioins,
from^iieli it u eompUed, befote him, and not
the Chong Tong.

la Ika ufLumaui or eommnr un that
M r Kna Win. *. Po-l, — aae Analiwita, V. xxU,
« aZ. Tai-kong ana lA ffiiang (g a
9«at ooonaeUor ot the kingn Who and W&.

I He ana deeoended from one of T&'a aaaistaote
I in the ngolation of the watery and on his fint
I reneoatre arith king Win, when he appealed
I to be only a fiahonnan,W*n said

‘Hy grandfather looked for
yoo long ago.* This led to his being styled
or* Grandfather’s Hqpe. Seethe

[BK. IV

304

THK WOBKS OF MENCIUS.

riTT.

M

^ „

M:t

X

Trm^

avoid Ch 4 u, was dwelling on the coast of the eastern sea. When
he heard of the rise of king Win, he roused himself, and said, “ Why
should I not go and follow himi I have heard that the chief of
the West knows well how to nourish the old.”

2. ‘ Those two old men were the greatest old men of the kingdom.
When they came to follow king Wan, it was the fathers of the
kingdom coming to follow him. When the fathers of the kingdom
joined him, how could the sons go to any other f

3. ‘ Were any of the princes to practise the government of king
Wan, within seven years he would be sure to be giving laws to the
kingdom.'

Chap. XIV. i . Mencius smd, ‘ Ch'ih acted as chief officer to the
head of the Chi family, whose evil ways he was unable to change,

‘ Hutorieal Beoords,’ Bk. XXXII,

• jH* at the beginning. Thongh Po-I and
Tai'kong ware led in the aame way to follow
king Win, their aabeeqnent eonraes were Tery
different. Win waa ajf^xdnted by I

Chin chief or baron (i&h his viceroy in the
Weet, to be leader of aU the prineee in that part

of the kingdom. The eommentatnra aay thia i»
referred to in ^ le t i o n M rather in-

tercet of Win’s * movemeata,' style of ad-

mlniatration. With pComjNue

thaaeoountof king Win's goTernment in Bk. I.

Stin the is somewhat embarrassing, a. I
of this paragr^ih in tb*
H ' — ‘Moreover, these two old men wne

not ordinary men. Hiatiiignished alikeby ms
and vir^ they were the greatest old men of
Kt to bo so named, the hopes

Wd to AU looked np to them as

fethers, and felt as their ehUdrmi, so that when

win ’!“!? gwSnMt of king

Win, and ea^ from the eoasts of the an1»

nim, now could the duldron knire their hOhefs

•nd go to any othersT’ 3. iB^,-as in

t Analecta, mx. x-xii,

heo^ have aee^
a aimUar result in shorter time.

It AsAraar ihx BmiwMa w am v»^ mm

pr. I. CH. XIV.]

THE WORKS OF MENCIUS.

306

H JlS #

it K ± 16.0 4. IS 6*^' 0.

5E.* * 16. » S iH: IL

«&s]S

.A. ^ ^ ^ W

while he exacted from the people double the grain formerly paid.
Confucius said, “ He is no disciple of mine. Little children, beat
the dram and assail him.”

2. ‘ Looking at the subject from this case, we perceive that when
a prince was not practising benevolent government, all his ministers
who enriched him were rejected by Confucius : — ^how much more
vmdd he have rejected those who are vehement to fight for their
prince ! When contentions about territo^ are the ground on which
they fight, they slaughter men till the fields are filled with them.
When some struggle for a city is the ground on which thejr fight,
they slaughter men till the city is filled with them. This is 'vmat
is called “ leading on the land to devour human flesh.” Death is
not enc^h for such a crime.

3. ‘Therefore, those who are skilful to fight should suffer the
highest punishment. Next to them should he punished those who
unite some princes in leagues against others; and next to them.

PDSSDBD XHEIK WASUXZ AXD OTHZS 8CBBBES,
or THB KAFPmSS OW TBK PEOFU.

I. S«e Analects, XX xvL Hots is a plain in*
i^lnaedin a bad sense, a.

iA 4th tone. I take as in
the 3rd tone, and the phrase after
the analogy chap. iii. 4. Chft Hsfl

and others take in Uie and tone, and make

the phraae»«‘who fig^t trusting in the power-
fhlneee of wei^ons and strength ^

The propoeed interpre-
tation seems mneh preferable. With the whole

phrase compare ^ Analecta,

XI. iri. The force of the it seems

to me, must be to make the whole eqnal to
the rendering of Noel, which JuUen con-
demns — ‘g»< sttumprinciftmad ormo odtKimiloat.’
To be strong to fight for bis prince, is a
minister’s duty. Bat to encourage a warlike
epirit in him, is injorions to the country.

^ ^ crime is so great

that even capital punishment is not snfficient
to eontain if ^ Here we have three classes
of adventurers who were rile in Mencias’stime,
and who reomnmended themselves to the

VOL. n.

X

306

THE WOBKS OF MEHCIUS.

[bk. IV.

1

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'ktLK

;8lnU

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iLJEIEm##.

M'J M«1

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those who take in grassy commons, imposing the cultivation of the
ground on the people.’

Ch^. XV. I. Mencius said, ‘ Of all the joarts of a man’s bod^
there is none more excellent than the pupil of tibe eye. The pupil
cannot he used to hide a man’s wickedness. If within the breast
all be correct, the pupil is bright. If within the breast all be not
correct, pupil is dull.

2 . * listen to a man’s words and look at the pupil of his ^e.
How can a man conceal his character 1 ’

Chap. XVL Mencius said, 'The respectful do not despise
others. The economical do not plunder others. The prince who
treats men with despite and pluuaers them, is oidy a&aid ^ey
may not prove obedient to him : — how can he be regarded as

yriaoe In the vnn deeeribed, panning their
eemend^-tegerdleeiar thepMple. Scmead-
valued thiaiuelmi hr Uiair akill in war ; some
hjrthetrtaleBtsCarinttlgne; and some bj plans
to make the mo s t at the gnmnd, taming everr
btt od a to aeeoant, bat te the g^ <d the ruler,

not od the peofde. ^,-‘»kind

at we epe r ,* ‘ woods,' » fields lying fallow or nn-
enltiTatod. tho ^ is whst

had been oeei^ied by the Cihft TTm

calends thep hra s e thne >—* means,

—to dMde this land and i^ve It to the people,
tham undertake the ehazge of oolti.
rating a.'

15e l^n tVtth OF 1K> MXM m UOIX of

thiagsthatBieinman,*l.e.in hia body. The

ezeeUenoe at the pajdl b from its tnitiifUneni
ae an index of the heart The whole is to be

understood aa spoken by Menoins for the nee
t boee who thoo^t they bed <mly to hear men's
words to jndge of them, s. Compare Analeel^

IS. naan, sot w«bm oat xasssaa, sacHaam

tboughl have translated tl^ ^er^^

yet qwken with a leferenee to the 3* *»»«*
follows. The prinoee of Keneiads thm made
great prete ns i ons, ofwhieh their aetians proved
the insincerity. and ^ * an to be
understood of the dUiKwition »— *not with to
contemn, fte.* X directly govemlng A, fe

^ to be regarded,' ‘to bo sl;^* The

i> .. CH. XVII.]

THE WOBK8 OF MENCIUS.

807

zz

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respectful or economical 1 How can respectfulness and economy be
made out of tones of the voice, and a snuling manner 1 '

Chap. XVII. 1 . Shun-yU ETwan said, ‘Is it the role that
males wd females shall not allow their hands to touch in riving
or receiving anything! ’ Mencius replied, ‘It is the rule.* K'teiln
esked, * If a man’s sister-in-law be drowning, shall he rescue her with
his hand 1 ’ Mencius said, ‘ He who would not so rescue the drowning
woman is a wolf. For males and females not to allow their hands to
touch in giving and receiving is the general rule ; when a sister-in-
law is drowning, to rescue her with the hand is a peculiar exigency.*
^ 2 . K'todn said, ‘ The whole kingdom is drowmng. How strange
it is that you will not rescue it ! '

3‘ Mencius answered, ‘ A drowning kingdom must be rescued with
right princmles, as a drowning sister-in-law has to be rescued with
the lumd. uo you wish me to rescue the kingdom with my hand ?*

in the pasaiTe, ‘to be
< tones *— words.

y* — XVVaUtVAl. BKUP — CAH BS CUTBB TO

fna,r xm aABnoar wtm bichd akd
1. Shon-yfi K'-w&n ■was a native of
« V* •* sophiat, and otherwiee a man of

note in hia day ; see the ‘Historical Becords,'

Bk.oxrvi, IxTi He here tries to

Hnmias into a oonfeasimi that be did
not ia maintaining hia digni^ of reeerTo.

or tho role of propriety referred to, see tte Lt

XVm. viii— ^ may he taken together

as»‘a vTOir.' O^e names belong to different
of the same opeoieB. See on SAVA Pt.
A xir. 4. »■ “ complimentary, ae

K'Brkn was not a disciple of Mmieiaa. 3. €Ml
Hrierpamdahere:— ‘The drowning kingdom wan
I be reeoued only by right prineiplw ; Hie aaee
is different ftom that of a drowning suteiv.in-
iBwwhocanberesooedbythehand. Nowyon,
» i«hiTig lo reecne the kingdom, would have roe,
in violation of right prinoiplee, seek alliance
with the princes, and so begin by losing the

X 2

308

THE WORKS OP MENCIUS.

[bk. IV.

^“5 _

2 Jr^iE

* "f iE%%

Chap. XVIII. i. Kung-sun Ch' 4 u said, ‘Why is it that the
supenor man does not himsdf teach his son ? ’

2. Mencius replied, ‘The circumstances of the case forbid its
being done. The teacher must inculcate what is correct. When
he inculcates what is correct, and his lessons are not practised he
foUows them up with being angry. When he follows them up with
^ing angiy, then, contrary to what should be, he is offended with
his son. At the same time, the fUfil says, “ My master inculcates on
me what is correct, and he himself does not proceed in a correct
path.” The result of this is, that fether and son are offended with
each other. When lather and son come to be offended with each
other, the case is evil.

3. ‘The ancients exchanged sons, and one taught the son of
another.

4. ‘ Between fiither and son, there should be no reproving ad-

meana wherewith to rescue it. Do you wish to
mahemesavethekiiigdoni with my hand? ’ I
hardly see the point the last question.

18. How A VAXHKB KAT MOT aiMMMr.w fSAOB
m son. I. This proportion is not to be taken
in all its generalihr. Ckmfbcius taught his son,
and so did other fiunous men their sons. We
are to understand the first clause of the second

pumgmph , — ^6 .^, as referring to

the ease of a stupid or perrerse child. As to
what is said in the third paragraph of the cus-
tom of the ancients, I hare seen no other proof
adduced of it 2 . — * contrary,' le. to the

affisetion which should rule between father and
son. — in the sense of which, how.

OTor, wo must take passively; not ‘ to wound,’

tat to be wounded,’ that is, to be oHfendod.
We mi^t take it actively in the first instance;

I contrary to what should be, bewoonda ^Le,

heats— his son.’ But below, in
we cannot give it such an active ai gnifle,|^ n
as to suppose the son wiU pra«^ to beat
his father.

may well be taken pasaively,
as in the common saying,

~f‘ WC thia is to be

undersi^ m the resentful murmuring of the
son, whoM ^ling is strongly indicated by the
^ of .:y., <niy master,’ as appUed to his
fetter. 3 . The commentators aU aay. that this

aons to be taught away from home by masters.

PT. I. CH. X1X-]

THE WORKS OF MENCIUS.

309

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momtioQB to what is good. Such reproofs lead to alienation, and
than alienation there is nothing more inauspicious.’

Chap. XIX. i. Mencius said, ‘ Of services, which is the greatest?
The service of parents is the greatest. Of charges, which is the
greatest? The charge of one’s self is the greatest. That those
who do not £bu 1 to keep themselves are able to serve their parents
is what I have heard. But I have never heard of any, who, having
fmled to keep themselves, were able notiaithstafiding to serve their
parents.

2. ‘ There are many services, but the service of parents is the
root of all others. There are many charges, but the charge of one’s
self is the root of all others.

3. ‘ The philosopher Ts&ng, in nourishing Tstlng Hsi, was always
sure to have wine and flesh provided. And when they were being

But this u cxp Uining away the 4. all that is contrary to ri^teouaness. a.

‘ laying what — < what ia not a service?* i.e.the

a good on Urem, and camnn g them to do it.* services a Tnnn has to perform are many.

19 . Th« moBi nams or saavnio PABBras, _iiitho8enseof‘rooVMeordingtotheChineae
ths ncFOKTAHca or WAKJHnro ovna obi’s ^ay of developing all other services from filial
**tr, a oanik to no so. i. piety; see the HBi&o.ching

—literally, ‘of servioea — i.o. duties of service There is mmre truth in the second pert of the
whidt a man has to pay to otheia — which is paragraph. 3. Hsl was Taiing Shin’s father ; see
8^^?’ ohatgea, what a man has to Analects, XL xxv. ^0, — ^in 4th tone. ‘Hour-

wd keep. The keeping one's self from ialiing the wJl,* i.e. gratifying and carrying

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removed, he would ask respectfully to whom he should give what
was left. If his father asked whether there was anything left he
was sure to say, “ There is.” After the death of TsSng Id, w’hen
Ts&ng Yiian to nourish Tsang-tsze, he was always sure to
have wine and flesh provided. But when the things were being

^ should give what was left,

and if hts father asked whether there was anything left, he would
pswer “ No ; ’’—intending to bring them in again. This teas what
IS c^ed— « nourishing the mouth and body.” We may call Tsing-
tsze 8 practice — “ nourishing the wilL” ®

4 . ‘To seiwe one’s parents as TsSng-tsze served his, may be
aocrated asnltcu piety. •'

Chap. tX. Mencius said ‘It is not enough to remonstrate
with a sovereign on account of the malrempl(yyfnent o/ ministers, nor
to blame er»w« of government. It is only the great man who can
rectify what is wrong m the sovereign’s mind. Let the prince be

out tbe fUJier’a wiahes. 4. The at the

end oeeaaiona some diffienlfy. Cha Hat qootea
from one of the brothers Gh eng theee worde : —
‘To aerre mie's parents as Tsh^ Shin did >»■»
maj be ealled the height of filial pMj, and yet
Meneias onlyaaya that it might be accepted as

did he really think that there

warn aomathing anperaogatory in Tsing’s eer-
vioef’ Possibly, Menoias may hare been
rafsrriimto^frAng'sdiaQlaimer of being deemed
a modal of filial piety. See the Lt Chi, XXI

U. 10, where he says;— ‘What the
snperior man calls filial piety, is to anticipate
the wishes, and carry ont the mind of his

parents, always leading them on in what is
ri^t and true. I am only one who noaiiahes
his parents. How can I be deemed ? '

20. A TBUIT OBBAT MISIWIB WUX BB «»»» fg

HIS MMTOO HB BFTOBra, BOT TO THB OOBKEOnmi
o* nariBBa la detaxl, but or thb soTBBBKnrs
OHABACIBB. jg.-road cbO, = |j|, « to repr,.
hend.’ ^ ,— «««a, in 4th ton ^ and ^
sre to be taken as in the objective governed by
Igand ^ , and as used imperaonaUy.

the sovereign.’ Chfioahl
introduces H before as welL BesaemH

PT. 1. CH. XXIV.] THE WORM OF MENCIUS.

811

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benevolent, and all his acts will be benevolent. Let the prince be
righteous, and all his acts will be righteoua Let the prince be cor-
rect, and everything will be correct. Once rectify the ruler, and
the kingdom will be firmly settled.’

Chap. XXI. Mencius said, ‘There are cases of praise which
could not be expected, and of reproach when the parties have been
seeking to be perfect.’

Chap. XXII. Mencius said, ‘Men’s being ready with their
tongues arises simply from their not having been reproved.’

, Chap. XXIII. M encius said, ‘ The evil of men is that they
like to be teachers of others.’

Chap. XXIV. i. The disciple Yo-chang went in the train of
Tsze-fto to Ch‘t

to inteixMWt diffBrently, firom the tnasUtion,
making <Uttle men’) the sub-
ject of : — ‘little men are not fit to

mmonstmie irith their sovereign.’ This is
plainly witmg^ because we cannot cany it on
to the next clause. ||I , <to correct.' —

The sentiment of the chapter is illustrated by
an incidmit related of Hencins by the philo-
sopher^P (sboutB.o. 350) : — ‘As Mencius thrice

viwted Ch'l, without speaking to the king
aTOut the errors of his government, bin dis-
ciples were surprised, but he simply said, I
^xuatjlnl mrrtd Mi$ mU heart.’

2L Pnan aim BLan abb koi aiwaxs ao-
oonnnro to nrasK j^. — in the sense of

‘to calculate,’ ‘to measure.’ For in j

the sense here, is often used in modem
language.

22. The b sjisw t or sapsoor. — ^read I,

in 4th tone, ‘easy.’ Chft Hai supposes that
this remark was spoken with some p artic ular
reference. This would account for the
‘simply.’

2S. Ba SOT nasT xasims. Commentators
suppose that Mencius’s lesson was that such
a liking indicated a self-sufBcieney which put
an end to seif-improvement.

24. How Mzscics asraovsn Yo-chXbo fob
asBooiaxrse with as oswobtht febsob, asn
BKtae asMTi IS wamse os msastr. i. To-
chkng,— see Bk. 1. Pt. II. xvi. a. Tsze-ko was
the designation of Wang Hwan, mentioned in
Bk. ILPt. II. vi. From that <^pter wo may
understand that Mencius would not be pleased
with one of his disciples sssociating with such

312

THE WORKS OP MEHCroS.

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2 . He came to Mencius, who said to him, ‘Are yon also
ne to see me ? Yo-chang replied, ‘ Master, why do you speak

such words 1 ‘ How n^ny days have you been here ? ’ aied ISi-

aus. 1 ^me yesterday/ ‘Yesterday! Is it not with reason
t^n that I thiM s^k?’ ‘My lodging-house was not arranged/

dill- mart belZged

3. 1 o-chdng said, ‘ I have done wrong/

Cm. XXV. Mencius, ad^essing the disciple Yo-chtog, said to

u onlf because

of ^e food the dnnk. I wuld not have thought that yon
ha\^ leam^ the dc^nne of the ancients, would have acted ^th
a view to eating and drinking.

come

a peiBOB. — the verb, — a. The name

is repeated at the beginning of this paragraph^
the foimer being namtive, and introdnctoiy

merely. ^jjX , — ^the ‘also,’ u directed

a ga ine t T e a e to. Chfl Hal exnlaina ^^^by
^ , whieh, in eommon parlance, means
‘the day before yesterday.’ Bat I do not aee
t h a t it should have that meaning here, V -
prr^rly means ‘formerly,’ and may extend
to the remotest antiquity. It la used also fer

yeaterday, the time separated from the present
by one rest — as if the same aonnd of
the two charaoters determined Ute

meaning. ^ (in 3rd tone) ^ is naed before
by Henehu of hiauelf— Bk. IL Pt. II. xi. 4 .

25. A aan nona niasor nsnoor or

To-cnXae. p|| are both contemptuam
terms, -our sKilication of ‘the loaves and

PT. I. CH. XXVII.]

THE WOBKS OF MENCIUS.

313

•o

■i*

Chap. XXVI* i. Mencius said, ‘ There are three things which
are unfilial, and to have no posterity is the greatest of them.

2. ‘Shun married without informing his parents because of this, —
lest he should have no posterity. Superior men consider that his
doing so was the same as if he had informed them.’

Chap. XXVII. i. Mencius said, ‘ The richest finit of bene-
volence is this, — ^the service of one’s parenta The richest finit of
righteousness is this, — ^the obeying one’s elder brothers.

2. ‘ The richest finit of wisdom is this, — the knowing those two

26 . Shtth’s xxxbaossiiiakv wav op coiitract-
aa MASBIAfiB JDSnPIKD EV Tmi KOTITX. I. The
other two things which are unfilial are, accord'
ing to Chfio Ch'l, fit^ by a fiattering assent
to encourage parents in unrighteousness; and
secondly, not to snoeour their poverty and old
age by engagug in offi cial service. To be with-
out posterity is greater than those faults, because
it is an offiemoe against the whole line of ances-
tors, and terminates the sacrifices to them. —
In Pt. IL TXi, Mencius specifies five things
which were commonly deemed unfilial, and
not one of these three is amongthem. It is to
be understood that here is

spoken from the point of view of the superior
man, and, moreover, that the first paragraph
simply lays down the ground for the vindica-
tion of Ptbnn.

tone. implies getting the parents’ permis-

sion, as well as informing them. But Shun’s
parents were so evil, and hated him so much,
that they would have prevented his marriage
had they been told of it.

27 . FrLiAi. Fmrv abs PBAXEBKAr. obediisics m
VHxm bblatioh to BonvorEiioE, BieaTEonsnas,
wisDon, PBOPBixTY, ABD Kusm r. is some-
times opposed to ‘ what is solid to what
is empty, shadowy ; ’ sometimes to ■what
^areal to what is nominal ; ’ and sometimes to
‘what is substantial to what is oma-
ment^’ ‘fruit to flower.’ In the text it is
used in the last way, and I cannot express it
better than by the ‘ richest fruit’ ia

emphatic ; — ‘ the fruit of benevolenoe is the

service of parents ; — U i»/ 80 in the other in-
stances. Benevolence, righteousness, Ac., are
the principles of those, the cajiabilitios of them
in human nature, wltich may have endless
manifestations, but are chiefly and primarily
to be seen in the two virtues spoken of. — What
strikes us as strange is the subject of music.
The difficulty nas not escaped n^ve emnmen-

tatora. The author of the

^ says, »B toe..- — ‘Benevolence, righteousness^
propriety, and knowledge are the four virtues,
but this chapter proceeds to speak of music.
For the principles of musio are really a branch
of propriety, and when the ordering and adorn-
ing which belong to that are perfect, then
harmony and pleasure spring up as a matter
of coiuse. In this way we have propriety
mentioned first, and then music. Moreover,
the fervency of benevolence, the exactness
righteousness, the eleamess of knowledge, and
the firmness of maintenance, must all have
their depth manifested in mnsie. If the chap-
ter bad not spoken of mnsie, we should not
have seen the whole amount of aehisvement.'
The reader may try to conceive the exact mean-
ing of this writer, who also points out another
peculiarity in the ehiq»ter, whieh many have

overlooked. Instead of after

as at the end of the other elanses, we
^ ‘showinft-

says he, ' most vividly how his admiration was
stirred. It is as if ^m every sentence there
floated np a *bo paper, so true is

u that perfect filial piety and fraternal duty
reach to spiritual beings, and shed a Uglit over

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thin^, and not departing from them. The richest fruit of propriety
ordering and adoraing those two things. The nchest
fruit of music is this,— the rejoicing in those two things. When they

can they^ le repressed?
^ they cannot be repressU then

nnconscioudy the feet begin to danw and the hands to^move.’

• *’ ‘ Suppose the case of the
ht individual to submit to

k kingdom thus turning to him in great

^light^t as a bundle of gr^ ;-only Shun wm capable of^.

if one could not get the hearts of his parents
he could not be consider^ o man, and that if be could not get

to an entire accord with his parents, he could not be conside^
a son.

the world, and then do wo know that in the
greatest urasie there is a harmony with heaven
and earth.’ 3. Jnlien translates bjat^htn.
To have that meaning, it most have been in the
3rd tone, whioh it is not. The first ^ is y»,
♦mu sic;’ the other two are ID, ‘to enjoy’
is nsed ahaolntely, — 'anoonscionaly,*
though we might make ^ personal also,—
• we do not know.’

iMt^s stunping it.' So the next olmaw.

28 .

HowSaxm TALUKD An> BmpunzD FiUAL

K*rr. T. The firet eoitenee ie to be taken

^ne^y, and not with reference to Shun
^ply. Kjsinoomideto. The eonduaion would
be Bwnething like— ‘this would be accounted
the greatest happiness and glory.’ ^ is pro-
party ‘ the mustard plant,’ but it is wmetimes,
as here, only qmonymous with

2r ***“ “ "iwming ot Shun’s

mind. ;f^#^-like7!;i|;J^,i,

ohap.r3.

, ‘ not toobey,’ ‘ nottoaooord
tat Chfi Hat and others labour hard to
^e rt out to mean,-* to bring the parents to
•eoord with what is rig*t, so as to be aUe then

: :.I. CH. xxvni.] THE WORKS OF MENCIUS. 315

* # T !#

itS».TmW9B
t.1£tln itx

IB T 3E » m* ^ T.

2 , ‘ By Shun’s comiJetely fulfilling everything by which a
parent could be served, Kil-s^u was brought to find delight *n tcheU
was good. When K^-84n was bro i^h t to find that delight, the
whole kingdom was transformed. When Kfi-s^u was brought to
find that delight, all fiithers and sons in the kingdom were established
in their respective duties. This is called great filial piety.’

f’llly to aeeord with them.’ a. Shtm’s &ther
is known by the neme of Kd^eko, but both the
;>h“»oter8 denote ‘blind,' and he was ao styled,
it is said, beeause et his mental blindness and
opposition to all that was good. in the
sense of ‘to be pleased,’ ‘ joyfhl,’ nndeistood

here with a moral aj^lieation. ‘^1 fathers
and sons, Ac.,’ — i.e. all sons were made to see,
that, whatever might be the ehazaeters of their
parents, they had only to imitate Shnn, and
fathers, even though they might be like Kft-
aftn, were shamed to reformation.

316

THE WOBKS OF MENCIUS,

Li Liu. PAKT 11 .

^ ^ ,^»4o*^ "5

Chapter I. i. Mencius said, ‘Shan was born in ChA-fito^
removed to FA-hsiA, and died in Ming-t'iio; — naan near the wild
tribes on the east.

2. ‘ King WSn was born in ChAu by mount Ch'l, and died in
Pi-ying ; — a man near the wild tribes on the west.

3. ‘Those regions were distant from one another more than a
thousand U, and the age of the one sage was posterior to that of the
other more than a thousand years. But when they got their wish,

1 . Thk asbkekkbi of saqeb iot affected bt canonlybewhatlhaTegiyenuithetraiislstioii.
1 >LA 0 * OB TIMB. I. The common view deriTed So 30 ^ A . a. Chftn, the original seat
from the ‘Historical Records,’ Book I, is, that ,

Shun was a native 6f Chi-cht.., conesponding oftheHo^ofChtu, wasm theproee^depeit-
to the modem Shan-hsi, to which all the places i “>ent of Fung-te lang, in ^cn.hsS. R-ying la
in the text are accordingly referred. Some,

. , fjtaL capital of Ch% and with which the paraphraat

however, and especially TsUng Tsze-kfl f ^ ^f Chao Ch’i sagely confounds it.^4 Hrf

)Aj)’ the Sung dynasty, find his birth- says it was near to Fang^ g)andHto(^),

place in Chl^nan in Shan-tungy and this would the saccesfliyo capitals of king The fwiner

S.Ti.'SSSClSv.iS "• “ (»»«>“*“““»

as we read in the ‘Historical Records/ that in in Hsien^vanc ( ^Sr\ both in Hie denari
the thirty-ninth year of his reign. Shun died, # tt - . . ..

while on a tour of inspection to the soutt, Hsi-an. Pi-ying was m the district

in the wilderness of Ts'ang-wu Hsien-ning of the same d^art-

and was buried on the Chifi-i hills is sUH pointed out. T# k ff

in (^iang-nan, which are in Ling.ling(^ ^ rf, g,-‘when they got thoir^hAe.

The discoBuona on the point are very carried out in the Middle Kingdom.’ We an
nnmerous. See the and Q ^ to understand that their aim was to eany ^

WJZs iM their nrinoinlMr ikrtf. *a *KAa 4t.aM.wkm 4*T

out book. W ^ A , liteiBlly, ‘a man *! investiture, one half of a taUy

of wood or some precious atoney resecriiig IIm
of the eaatemi, or barbarians, ’but the meaning other half in his own keeping. It waaent right

PT. 11. CH. II.J

THE WORKS OF MENCHTS.

317

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and carried their principles into practice throughout the Middle
Kingdom, it was like uniting the two halves of a seal.

4. ‘ When we examine those sages, both the earlier and the later,
their principles are found to be the same.'

Chap. II. 1. When Tsze-ch'an was chief minister of the State
of Chang, he would convey people across the Chan and Wei in his
own carriage.

2. Mencius said, ‘It was kind, but showed that he did not

understand the practice of government.

3. ‘When in the eleventh month of the year the foot-bridges
are completed, and the carriage-bridges in the twelfth month, the
people have not the trouble of wading.

4. ‘ Let a governor conduct his rule on principles of equal justice,

nan proTiaee. heariag the

thToii(|^ a line of eharacten, indicating the
eommiaaion, and their halree fitting each other
when occasion required, was the t^ of truth
and identity. OiiginaUy as we see troia the
formation oftheeharaoter^^^p^, the tallymust
have been of bamboo. 4. is

to be understood generally, and not of Shun
and Win merely. ;^^istaken

as a Terb=^J^ ‘to reekori,’ ‘to eeUmate,’ and
is understciod of the mental exercises of the
■■gea. — ‘their mindings,’ the prin-

ciples which they cherished.

2. Good oomsazsT libs nr boual hbasubbs
ton t BB ob bbbal soon, bot ib acts of fatovb
» nniviDrrAia 1. Thae-eh'an, — see Analects,
^xv. Chin and Wei were two rivers of
Ohinft said to have their rise in the Mi-ling

hills, and to meet at a certain point,
•fter which the common stream seems to have
bome the name of both the feeders. They are
referred to the department of Ho-nan in Ho-

government,’ i.a was cliief minister.

4th tone. Chu Hu explains

‘’y ^ ^ ^ H’ “

in and tone. He eo expands, however, probably
linm remembering a conversation on Tsze-
ch'an between Co^ucius and Tsze-yfi, related
in the Chid-yC, Bk. IV. iv, near the end, and to
wbioh Mencius has reference. The sage held
that Tsze-ch'an was kind, bot only as a mother,
loving but not teaching the people, and, in
illustration of his view, says that Ibze-ch'an,

carriage in which be rode to convey over those
who were wading through the wato* in the
winter.' a. The subject here is the action, not
the man. The prsctioe of government is to be
seen not in acts of individual kindness and
small favours, but in the administration oi just
and beneficent laws. 3. The eleventh and
twelfth months here correspond to the ninth
and tenth of the present calendar, which fcdlows

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and, when he goes abroad, he may cause people to be removed out
of his path. But how can he convey everyb^y across the rivers ?

5. ‘ It follows that if a governor will try to please everybody,
he will find the days nut sumcient /or his work'

Chap. III. i. Mencius smd to the king Hstian of Ob’!, ‘When
the prince regards his ministers as his hands and feet, his ministers
r^ard their prince as their belly and heart ; when he regards them
as his dogs and horses, they regard him as any other man; when
he regank them as the ground or as grass, they regard him as
a robber and an enemy.’

2. The king said, ‘ According to the rules of propriety, a min-
ister wears mourning when be bas left the service of a prince.
How must a yrince behave that his old ministers may thus go into
mourning 1 ’

3. Mencius replied, ‘ The admonitions of a minister having been

tbe Unit diTidmi of the jeor; — see Analeets,
XV. X. Mendiu refen to a role for tbe repair
of the bridges, on the terminstion of s^'
enltnral Uboora. 4.

•a chief minister.’ Bj-reedaeBB. Bemoving

people from the way, when the prince went
fovth, wee likewise a rule of the Chin dynasty;
and not only did it extend to tbe prince, but
to many offlcers and women. See the ChAn-U,
Pt. I. vii. 3a. 5. ‘The days not sufficient,’ —

i.e. be will not have time for aU he has to do.

S. What TBxaiwxsTsoTxxnoHSsrTxioiBxiB
nnis r sa s wiu. be mmiaBau to tuxb bt a con-
aiBSFoimiae BKaavioDB. i. 'As his hands and
feet,’ — i.e. with kindness and attention. ‘As

their belly and heart,’ — le. with irstnhftilnnss
and honour. -‘As his dogs and ho r s o s^* — i.e.
without respect, bat feeding them. ‘As any
other man,’— literally, ‘as a maw of the king-
dom,’ i. e. without any distinction or r s ve re nes.
‘Asgroandoraagnsa,’ — Le.tnmpUngonthem,
cntUng them tfS. a. ’The Id here r^erred to

is mentioned in the ‘Bitnal Usages ; * see Bk.

ttoi. Thepaaaag^

however, is obaenre.

— ‘for an old

prince,’ he. • prince whoee service he haa left.
The king falls back on this rale, thinkSig that
Mendas had oxinesaed hinmeiv too straag^.

*• mmstening iafloenesis’

PT. 11. CH. HI.]

THE WORKS OF MENCIUS.

319

W.M.R & B 2: iH: i A S
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followed, and bis advice listened to, so that blessings have descended
on tbe people, if for some cause he leaves {he country, the prince
sen^ an escort to conduct him bejond the boundanes. He also
anticipates wfArscoromenda^o ry i ntimations bis arrival in the country
to which he is proceeding. When he has been gone three years
and does not return, only wen at length does he take back his fields
and residence. This tr^tment is what is called a “ thrice-repeated
display of consideration.” When a prince acts thus, mourning will
be worn on leaving his service.

4- * Now-a-days, the remonstrances of a minister are not followed,
and his advice is not listened to, so that no blessings descend on
the people. When for any cause he leaves the country, the prince
tries to seize him and hold him a prisoner. He also pushes him to
extremitj^ in the country to which he has gone, and on the veigr
day of his departure, takes back his fields and residence. This
treatment shows him to be what we call “ a robber and an enemy.”
What mourning can be worn for a robber and an enemy 1 ’

•bkMbigs. ^]^^^^mnstbesaiH

widung him to be reoeived and used.’ ^ , —

*Selds,’—em<Stuiieat«. ^ . — used for on in-
dividnal reddeaee. We bAve not had the

^meiitiona and commenda hia worth,

[oharacter in thia aenae before. Tbe ‘thriee-
repeated di^ilay of oonaidentioo ' rafon, firat,
to the eaeort aa a proteetion from dangor ;
aecondly, to tbe anthsipatorj reeommendatiooa ;
and thirdljr, to tbe long-continned emolnmenta
in expectation of the miniater’s return. 4. Here
and aboTo, is not to be taken aa

in Bk. IlL Ft. I. ii. i. We moat undm-

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[BK. IV.

^ ^ S mM S

it A T ^ ^ T

4,7; B.±^ S.

A JN^ogW W#

4 A # 5 ^“S S

f. A ff

A^'t’. # ir, W±

tra

Chap. IV. Mencius said, ‘When scholars are put to death
without any crime, the great officers may leave the country. When
the people are slaughtered without any crime, the scholars may
remove.^

Chap. V. Mencius smd, ‘If the sovereign be benevolent, all
will be benevolent. If the sovereign be righteous, all will be
righteous.’

Chap. VI. Mencius said, ‘ Acts of propriety which are not realty
proper, and acts of righteousness which are not really righteous, the
great man does not do.’

Chap. VII. Mencius said, ‘Those who keep the Mean, train
up those who do not, and those who have abilities, train up those
who have not, and hence men rejoice in having fathers and elder
brothers who are possessed of virtue and talent. If they who keep

stand ‘ wishes to,’ or ‘ tries to,’ before Wff OTjj | Heaven, and long repose and protracted good

11 • j order will b© the reeolt.’

for if the minister were really imprisoned, , n,

, , .... ^6. Th* mrnmic® or thb BDunt’s bcuou.

be could not go to another kingdom. See Pt. I. xx, where the same words are found,

4. Paoapr aonos is kecsssaky at thb kiobt but their application is to stimulate miiustma
nrm. ^[T IM, ‘ may,' - it is time to. If the *®. tbeir du^ in advising, or remonstrating

opportunity be not taken, while Uie mjustice of

the ruler is exercised on those below them, it ’ obxat wav wakh vo xtstakb w
will soon come to themselves, and it will be vanvas aw FBOFBntr avd sroBTBoiiBBWsB. K

too late to escape. The Q ^ concludes *** If M expressionsm

paraphrase thw We My see how Ue ruler themselves contradStt^i^ be taken with
shoidd prize virtue, and be dew to punish ; and .nme latituda iZ!i’™**

how be^Ui^d be^^utiiM in j^n of the

Uws. ever trying to pr^ctiae benevolenee. If camea so »r m vo

hJ^ indS^bo^ t-ne mind of Uod, who “*>»** “to flattery,’ ftc. *e.
loves aU living things, and make the compas- ' ’ ase nuv now, avd wusr m

sion of the ancient sages his rule, then both “"®***t» »v, m vtaruous avd TAuamD to
officers and people wiU be gratefiU to him as to the youvo asd iovouaet.

FT. 11. CH. XI.]

THB WORKS OK UEKCIUS.

821

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the Mean spurn those who do not, and they who have abilities spurn
those who nave not, then the space between them — ^those so gifted
and the immfted — will not admit an inch.’

Chap. VIII. Mencius said, ‘ Men must be decided on what
they will not do, and then they are able to act with vigour tn whtMi
they ought to do.’

Chap. IX. Mencius said, ‘ What &ture misery have they and
ought they to endure, who talk of what is not good in others I’
Chap. X, Mencius said, ‘Chung-nl did not do extraordinary
things.’

C%AP. XI. Mencius said, ‘The great man does not think before*

~ ‘given the Kean,’ ‘given abilitiee.’ pjl, —
the Kean, the rightly ordered oonree of eon-
duet. Both it and must be taken here in

theconerete. — asinBk,m.Pt.I.ii.3.

itJ FJI neglecting their

duty, the one dasa bring themselves to the
level of the other. embraces both the

and the above, — see the Ooctrine

of the Kean, iv. — ‘ with an ineh,’

i-e. be measured with an inch.

8. CiXAn TOBC B a m taTKat or wsax m wxore
aro msBx mnt pb>oedb viaoBOim nxeai-Donte.
laiterally, ‘men have the not-do, and afteiv
wards they ean have thedo.* implies

ylgottr in the aeticm. Chko ChTs eommentary
» ’ — ‘ if a man will not condescend to take in
any iziegnlar way, he wiU be found able to
yield a thousand chariots.' |

V. Svn. snazme m sube to Banre with it

■vn. OCXS sou as UBS. 1310 here, foUowedhy
^^'^^lOi^tea a difficulty. ChAHalsiippoaaa
the remark was made with some peculiar rcdbr-
enee. If we knew that, the difficulty would
vanish. The original implies, I think, all that
I have expressed in the translation.

10. Thai Co ar o m o s aarr THB xasa.

e. ‘excessive things,’ but ‘extraordin*
ary ’ rather approeches the meaning. It may
strike the student that the meaning ia — ‘Con-
fucius’s inaction (^slowness to act) waa execa-
sive,' but in that ease we should have had
and not at the end. We may compare
with the sentiment the Doctrine of the Kean,
xi, xiii; Analects, VU. xx, riot.

11. Waia IB BimT is xsui bo pbbbb FUBa ua
or XBB oBBAX HAJT. Compare Analeete, IV. x.

— ‘doee not aiiut, ’ he is beyond the
habit of oaring for that.

VOL. II.

322

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[bk. it.

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*lf

^

h^d of his words that they may be sincere, nor of his actions that
they may be resolute ; — ^he simply speaks and does what is right’
Chap W. Mencius said, ‘ The great man is he who does not
lose his child s-heart

Cba^, XIII. Mencius said, * The nourishment of parents vAen
living IS not sufficient to be accounted the great thing. It is only
m the performing their obsequies when dead that we have what
can be considered the great thing.’

Chap. Xiy. Mencius said, ‘The superior man makes his
advances i» what he %s learning with deep earnestness and by the
proper course, wishing to get hold of it as in himself. Having got

‘only that In which righteousness is that only ’
is his ooneem. In fact he can hanlly be said
to be eoiMsmsd about this. It is natural to him
to porsne the right.

12. A KA> D OBBAT BECAX7BB HE IB CHILDUXE.
ChBo OhT makes ‘the great man’ to be ‘a
aoT«reign,’ and ^ ^ *his children,’
he. his people, and the sentiment is that the
true Boyareign is he who does not lose his
people’s hearts. I mention this interpretation,
ss showing how learned men have varied and
™^y Tag ' in fixing the meaning of these books.
It is snSeiently absurd, and hw been entirely
^placed by the interpretation which is given
in the version. The sentiment may surest the
Saviour’ s weeds, — ‘ Except ye be c<*n verted, and
become as litUe children, ye shall not enter into
the kingdom of heaven.' But Christ speaks of
the ehild’s-heart as a thing to be regained -
Mencius speaks of it as a thing not to be lost.
With Christ, to become as children is to display
certain characteristics of childreo. With Men -
eiu^ ‘ the child’s-heart ’ is the ideal moral con-
ditien of humanity. ChAHslsays: — ‘The mind
of the great man compreheads all changes of
phenomena, and the mind of the child is
nothing but a pure aimplieity, free from aU
hypocrisy. Yet the great man is the great man,
just as he is not led astray by external thinga

but keeps his original simpUcity and fteedom
from hypocrisy. Carrying this out, he be-
comes omniscient and omnipotent, great in the
highest degree.’ We need not sapi>ose that
MenciM would himself have expanded his
thought m this way,

13, Filial piety seen nr the qbssquibb of

4 « «

^ ‘the character prefers tothe

ways by which the livin g ma y be nourished.*
It belongs to the phrase ^ and not to

@ — ‘ to bo considered,’ ‘to

constitute.' ^ ^,-UteraUy, ‘to accom-
panythe dead,’ but denoting all the last duties
to them. It = ^ Analecta, Lix. The
sentoent ne^ a good deal of explaining and
guan^. The ob^niee are done, it is said,
Mce for all. If done wrong, the fault cann^
be remedied Probably the remark had a
peculiar reference. The

supposes it was

^ken against the Mohist practice of burying
pmnta with a spare simplicity ;—8ec^E

1 *. The value of leabhiihi thoboughly ie-

PT. II. CH. XVI.]

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323

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hold of it in himself he abides in it calmly and firmly. Abiding in
it calmly and firmly, he reposes a deep reliance on it. Beposing
a deep reliance on it, he seizes it on the left and right, meeting
e v eryw here with it as a fountain from which things flow. It is on
this account that the superior man wishes to get hold of what he
is leamingas in himself’

Chap. XV. Mendus said, ‘ In learning extensively and discussing
minutely what is learned, the object of the st^erior man is that he
may be able to go back and set forth in brief what is essentiaL’

Chap. XVL Mencius said, ‘Nev^ has he who would by his
excellence sobdue men been able to subdue them. Let a prince seek
by his excellence to nourish men, and be will be able to subdue the
whole kingdom. It is impossible that any one should become ruler of
the pec^le to whom they nave not yielded the subjection of the heart.’

DRD tHC Jaxiilu.

iMid VSo, 4 th tone, ‘to airive at;' most
MEnr to the or parineiplee of the mibjeot

vAieh is being leemt is onderatooc

ef Um proiiereoiine or 4»der, the saceeeuve step!

a* 3^

giTesthekaytotheehaptor; — ‘his self-getting,
his getting bold of the snbjeot so that hif
hnowle&B of it beeosnes a ki^ of intoition

i*torel 7 on.’ The snbjeot so appte-

[ in its prineiides is capable of indefinite
WpUeiddgn. ‘He aeiaes it on the rij^t and
left,' — i. e. he no longer needs his early efforts
to apprdiend ih It nnderlies nnmberfess phe-
oenaena, in aU ndiieh he at onee detects it, jost
* * vrrt er below the earth is foond easily and
anywhere, on digging the snrftce. —One may
read aeoies of pagaa in theChineae omnmenta-
tor% sad yet not get a dear idea in hia own

I mind of the teaching of Mencina in this chapter.
: ChAo Ch*l gives a more substantive mean-
ing than in the translation; thus: — ‘The reason
why the superior man puisnee with earnestness
I to arrive at the depth and mystery of 1^' , is
frun a wish to get bold for himself of its sooree
and root, as something belonging to his own
nature.’ Most crities understand the subject
studied to be man’s own self, not thii^ ex-
ternal to him. We must leave the suby^ in
its own mist.

15. Cbfi Hst says, apparently with reason,
tiut this is a eontinuation of the last ehi^ter,
showing thst the object of the siowricr mu
in the extensive stupes which he porsaes, is
not vain^oiy, but to get to the substance and
essence of things. ||^ convoys the two ideas

of condensation and importance.

16. Tbo <d>jeot of this chapter, my eom-
mentstors, is to stimulate rulers to do good in
sincerity, with a view, that is, to the good of

Y 2

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Chap. XVII. Mencius said, ‘ Words which are not true are
inauspicious, and the words which are most truly obnoxious to the
name of inauspicions, are those which throw into the shade men of
talents and virtue^

Chap. XVIII. i. The disciple Hsu said, ‘Chung-nl often
praised water, sajring, “ 0 water I 0 water ! ” What did be find in
water to praise f

2 . Mencius replied, ‘ There is a spring of water ; how it gushes
out ! It rests not day nor night. It fills up every hole, and then
advances, flowiog on to the four seas. Such is water having a spring 1
It was this which he found in it to praise.

others. I eonfess it is to me very enigmatical,
Fsul’s aentimexit, — ‘Scarcely for a righteo^
mnw will one die, yet peradventore for a good
iHnyi some would eren dare to die,*-~occurs to
the mind on reading it, but this is clashed with
by its being insisted on that
CO reference to the nonrishing men's bodies,
but is the bringing them to the nonrisber's
own moral excellence. Ohfto Ch'l takes the
first aa meaning ^ , ‘ miyesty and

atr^igth.' But this is inadmissible. The
point of the chapter is evidently to be found
in the contrast of and

17. The translation takes as an

a^j^tive qualifying 'S’, and there is a play
on the term in the use of in the two parts.
Chfi Hst mentions another view making

an adverb joined to ‘ there are j

no worda really inauspicious;' i.e. generally I
speaking; ‘only those are obnoxious to bet

regarded as really inan^icions which throw
into,’ Ac. He says he is unable to decide
between the two interpretations, and ttiinfcs
the text may be mutilated. has referonee

‘men.’

18. How Hesciits explxihzd Co sFucius’ a

PRAISE OP WATER. I. read cA*, the and

tone, ‘ often,' (in the sense of ‘ to praise *)
marking the objective case,
or ■= found something to praise in water.
See Analects, IX. xvi, though wo have not
there the exact words of this passage.

^ P^t?’ every JioUow in its

course, <,•< just the

seizing of this/ One commentator brings out
^ in this way-0

m^zm- $. Here, again, the months
are those of Ch^u, corresponding to the present

PT. II. CH. XIX.]

THE WORKS OF MENCIUS.

325

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»^*-b

)ijLs#A

3. ‘ But suppose that the water has no spring. — In the seventh
and eighth months when the rain &lls abundanlly, the channels in
the fi^ds are all filled, hut their being dried up again may be
expected in a short time. So a superior man is ashamed of a
reputation beyond his merits.’

Chap. XIX. i. Mencius said, ‘ That whereby man differs from
the lower animals is but small. The mass of people cast it away,
while superior men preserve it.

2. ‘ Shun clearly understood the multitude of things, and closely
observed the relations of humanity. He walked along the path of
benevolence and righteousness ; he did not need to pursue bene-
volence and righteousness.’

thinl and sixth, ‘ the rains are ool>

lected.’ were channels belonging to ‘ means not mnoh. It is simpfy the

the inigatum of the lands divided on the nine- interval between the knowledge of lighteoo^

. -r^ -rzr >*4* “«SB, and the want of that knowledge.’ This

squares system. p| n. ||I| we might ^ ^ correct, but the difference which it

translate as^’one may stand and wait till indicates cannot be said to be ‘not great.’ —

«-ft y as in the Great learning, Oommen- J M.n<l and not its amocint ? ii#-

tuy, chap. IV. is something minute. One commentator refars

1^. Whxbxbt aaoES aus nmnreussHXD raox ... c,.. 1

„ Tj. • i 1 . os to the expression m the Shu-ching,— IV

OTHEBimt; — nxusiRATEDnSHUX. I. Itistobe ^

wished th^ Mencius had said distinctly what ffE Wa “

the small ili® tone, point dis- forming a key to the passage. In that,

t in g nishing men from birds and beasts was. is the mind prone to err, in distinction frtnn the
Aceo^ to Chd Hid, men and creatures have ^ j j,

the ^ (intellectual and moral principle) of ^ preserving and cultivating

Haavan and Earth to form their nafur$, and tiUis distinctive endowiuent was led to the
the ^5 (matter) of Heaven and Earth to form character and achievements w Mch are here

. _ _ . . , jtsf , . . s briefly described. The phrase hr

their bodisi; only men's IS more correct than m s li iti-i

that of beasts, so that ttey are able to fill np said, ^

the oupMity of their nature. 'This deniw any ^ & .covers a wide extent of meaning,
essential difierence between men and a nim a l s, ^ Xj;^- « a v • v

and what difforence it allows is corporeal or embracing all matter s things in heaven

material. Ohio Ch'I says and earth.’ The BP refers to it aU the

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Chap. XX. i. Mencius said, ‘Yii hated the pleasant wine, and
loved good words.

2. ‘ T'ing held fast the Mean, and employed men of talents and
virtue without regard to where they came from.

3. ‘ King W&n looked on the people as he wovid on a man who
was wounded, and he looked towards the right path as if he oonld
not see it.

4. ‘King Wh did not slight the near, and did not forget the
distant.

5. ‘ The duke of Ch 4 u desired to unite in himself the virtues of
those kings, those founders of the three dynasties, that he might dis-
play in his practice the four things which they did. If he saw any-
thing in them not suited to his time, he looked up and thought about
it, from daytime into the night, and when he was fortunate enou^
to master the difficulty, he sat waiting for the morning.'

soTernmentel aduerements of Shoa related
ia the Shd'diing.

20 . Tbs sabs bcbject ; — nxcaxsAisB is Tii,
Pisa, W 2 s, we, Aso Csiv-Kona. t. In the

Chan Kwo Xs’A rnmny which fills up
in a measure the ^lace be^een the period of
the Ch'on Ch'ifi and the Han dynasty, Part VI,
Article 1 1, we read that ancienUj a Slighter of
the T 1 (probably TAo or Shan)eaiisedt>tt to make
wine (? spirits), and presented it to TO, whoj
drank some of it, and prononnoed it to be pleas- '
ant. Then, however, he frowned on 1 -tl, and
forbade the nee of the pleasant liquor, saying,
‘In fatnre ages, ralers wiU thiough this liquor
ruin tWr Stetes.’ Ttt’s lore of good wor& is
commemorated in the Shil-ohing, II. ii, zi.
a. may be understood with reference

to class or place compare the Shfi-ehing, TV.
ii. 5, & 3. ‘Jus he would on one who was

wounded,’ i.e. he r^arded the people with;

oompaasionate tenderness. is to be read
with which, aooor^g to Chft Hsl,
it was anciently interchanged. See the Shft-
ching, V. xtI ii, iz, for iUustrations of WAn’a
care of the people, and the Shfl-ching, HI. i.
Ode VI, .for illustration of the other eharaeier-
istic. 4. read hsieh ^as and defined

by Ohio Ch'i as mearing ‘to slight.’

The adjectives are to be understood both of
persons and things. 5. ^ — to. Tfl,

P&ng, and the kings Win and Wil, who are
often classed together as the one founder of
the Chtu dynasty. ‘The four things ' are what
have been stated in the preceding paragraphs.

has for its antecedent
apprehended it,* nndeniood the matter in ite
principles, so aa to be able to bring into his
own pnc^ie the spirit of those ancient sagea.

PT. II. CH. XXII.]

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327

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'h B. MiJ ^ - g. #

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Chap. XXI. i. Mencius said, ‘The traces of soverei^ule were
extin^iished, and the royal odea ceased to be made. AVhen those
odes ceased to be made, then the Oh'un Ch'iA was produc^.

2. ‘The Shang of Tsin, the TAo-wA of Ch'A, and the Ch'un Ch'iA
of LA were books of the same character.

3. ‘The subject of the Ch'un Ch'iA was the afl&jrs of Hwan of
Ch'i and Wan of Tsin, and its style was the historical Confucius
siud, “ Its righteovs decisions I ventured to make.

Chap. XXII. i. Mencius said, ‘The influence of a sovereign
sage terminates in the fifth generation. The influence of a mere
sage does the same.

21. Ths SAja amnci ; — ^niww****® i* Cof-
pucmna. i. The extinctioii of tho troo royal
rale of Chfta dates firom the transference of
the ei^ital from F&ng and Hfto to Lo by the
sovereign PHng, B.O. 769. From that time, the j
soyereigns of ChAn had the n a m e without the
rale. By the is intended, not the Booh

Poems, but the Y& portion of them,

descriptive of tho royal rule of ChAu, and to
be used on great occasions. does not mean

that tho YA were lost, but that no additions
were made to them, aad they degenerated into
mere records of tho past, and were no longer
descriptions of the present. Confroius edited
the snnelw of Ld to Supply the place of the YA.
See Bk. m. Pt n. ix. 8. a. Each State had

its annals. Thoseof Tsin were compiled Mder

the name of SMtng (4th tone), ‘ The Carriage ;
those of Ch'd undw that of roo-teii, which is
explained as the name of a ferocious anim al,
and more anciently as the denomination of a
vile and lawless man. The snnals of LA had

he name of ‘ Spring and Autumn,’ two seasons
or the whole, a. tl refers only to the annals
if laft. They did not contain only the affiiirs
if Hwan and WAn, but these occupied an early
ind prominent place in them,

[L Pt. I. ii aa ^ makes the expremion

till more humble, as if Confucius had ‘taken’
he judgments ^m tfa# historians, and not
nade them himself. ■

22, Thb satce suaixor ; — nxiistSAVsif is M xx-

mrs gntsxu. i. Here

‘the sage and worthy, who has posi-
ion,’ L e. who occupies the throne, and

‘the sage and worthy.

vho has no jioeition.’ We might suppose that
ho influence of the former would be more
termsnent, but Mencius is pleased to say their
nfiuence lasts the same time. is to be

aken as=‘ influence,’ it being uMtotood to

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B,**» jE.^ja «

2 . 'Althougli I could not be a disciple of Confucius himself,
I have endeavoured to cultivate my virtue by means of others
iffho were.’

Chap. XXIII. Mencius said, ‘When it appears proper to take
a thing, and afterwards not proper, to take it -is contoary to moder-
ation. When it appeam proper to give a thing and afterwards
not proper, to give it is contrary to kindness. When it appears
proper to sacrifice one’s life, and afterwards not proper, to sacrifice
it is contrary to braveiy.’

Chap. X^V. I. Pang MSng learned archery of 1. When he
had acquired completely all the science of i, he tuought that in aU
the kingdom only t was superior to himself, and so he slew him.
Mencius said, ‘In this case 1 also was to blame. Kung-ming t
indeed said, “ It would appear as if he were not to be blamed,” but

b0 fif a ohitracter. a. From the deetli

of Gonfheiiis to the birth of Hencios there would
be neerly e hundred years, so that, thou^
Xenoius eould not learn his doctrines from the
sage himself, he did^M ftom his grandson Tsze-
sse, or smne of his disciples. inUst

eh»pier. m-m taken actively. ^A=
referring to Tsze^ze end hie
■ebool. This and the three preceding chapters
■hoold be considered as one, whose parpose is
much the seme as Bk. HI. Pt. H. iz, lowing ns
that Mendiu considered himself the snccessor
of Confucius in the line of sagee.

23. Fnm JunGKoriB ahb sot always cokelct.

lamSEB KUST BS WZISHBD IB YH£ BALAHO OF
BBA80B, ATO WHAT BBASOK DICTATES BUST BE FOL-

LowxD. Such is the meaning of this chapter,
in translating the separate clauses of which.

we must supplement them by introducing
‘afterwards.’

24. The nipoBTABOB of beibs casefdl op
WBox WE HAZB feiebde The sentiment is
good, but Mencius could surely have found
better illdstrations of it than the second one
which he selected, i. Of t, see Analects, XIV.

(Pang, as formed with not 4 ^^

is said both by Ch4o Ch’i and Chd to
refer to I’s servants , but one man ia

evidently denoted by the name. I’s servants
did indeed make themselv^ parties to his
murder, but Pang M&ng is the same, I suppose,
with Han Tsd, the principal in it. —

Bee Bk. II. Pt. II. ii. 4, and Analects, VH. xviii.
0 (meaningtosay),

PT. IL CH- XXIV.]

THS WOBES OF MEKCIUS.

329

PJim

ZMM

B.^ ^ B,5E il il B.

^ ^ B.i ^ ^.zr

he thereby only meant that his blame was slight. How can he be
held without any blame 1 ’

2 . ‘ The people of Chtog sent Tsze-cho Tti to make a stealthy
atta^ on Wei, which sent Yii-kung Sze to pursue him. Tsze-cho
Yii said, “ To-day I feel unwell, so ttiat I cannot hold n^bow. I am
a dead man ! ” At the same time he asked his driver, “ Vmo is it that
is pursuing me ? ” The driver said, “ It is Yii-kung Sze,” on tohick he
exclaimed, “ I shall live.” The driver said, " YU-kung Sze is the best
archer of Wei, what do you mean by sayi^ '' I shall live 1 ’ ” Yii
replied, “ Yii-kung Sze learned archery from i in-kung T* o, who again
learned it from me. Now, Yin-kung T'o is an upright man, and the
friends of his selection must be upright also” When Yii-kung Sze
came up, he said, “ Master, why are you not holding your bow ? ”

It was sligjiter than ... simply.’ a.'^,‘to names —

ittaek stealthily.’ An incursion made with are mere rocal particles. read f ». The

music, and the pomp ofwar, IS called and name U elsewhere found ^ In the

one without these, The in the tinder the fourteenth year of dukc

[BK. IV.

330

THE WORKS OF MENCIUS.

S^,;5 Fb. 4-

iA M- H.5e AM0-
aafffiBlili B =f-msnt.

ZM R> p-

H j*»7; ».#

jE^sg. ^9t=f.zm

±S9I

Yu answered him, “ To-day I am feeling unwell, and cannot hold
my bowl” On this Sze said, “ I learned archery from Yin-kung T'o,
who again learned it from you. I cannot bear to injure you with
your own science. The business of to-d^, however, is the prince’s
business, which 1 dare not neglect.” He then took his arrows^
knocked off their steel points agmnst the carriage-wheel, discharged
four of them, and returned.’

Chap. XXY. i. Mencius said, ‘If the lady Hsi had beoi
covered with a filthy head-dress, all people would have stopped their
noses in passing her.

2 . ‘ Though a man may be wicked, yet if he adjust his thoughts,
fiist, and bathe, he may sacrifice to God.’

we havj m natratiTB bearing SMne Ube-
ireas to this socoont of Meaeios, sad in which

— femons

archeraofWei. It b hardly powiUe, homrer,
to suppose that the two aeeoimta are of the
same thing, 4th tone, ‘a team of four

horses,' here naed for a set of fomr arrows.

25. It D aaiT nonaL nsaurr nux m rmm,r
szcauasT am aoasRaBuc. i. Htf-taae, or
•Western lady,’ was a poor giri of TSdi, naiaed
Shih 1 ( Jg *>«««^. pre-

aaaited by the king of Yfidi to his mtsmy the
king of Wa, who becan.a devotedly attached
to her, and neglected all the duties of hia
goreniment. Kie was eantsmpmrary with
Confoeiua. The eoaonon aecoant is uist she
was called ‘The was am lady,’beeanaad>alivad

on the western bank of a eertain atraam. If
we may receive the works of hownw,

as having really proceeded that eeholar
and atateaman, Uieie had been a ee l eb int ed
beaaty named Hst-teae, two hundred yean
before the one of Yueh. In translating

I have followed ChAoOi'L a.
both by ChAo Chi and Ghd Hal, la takenin
the sense of ‘ ugtj,’ in opposition to the beanty
of the lady Hat. I canimt but think Menefais
intended it in the sense of ‘^oked,* and that
hia object was to eneo onge men to repentanoe
sndweU.doing. SeeAnslaeia,

VIL xil, et oL By the laws of China, it was
eo i n p 6 t6 nt for tho BOTMttgn only to norifioo
*0 longnag® of Honeins, ia ooo-

aoxion witb this fsct^ vory strikiiigly shows tbo
▼irtue bo sttachod to poiutont ptuittostioa.

PT. 11. CH. XXVI.]

THE WOBKS OF MENCIUS.

331

.4.
I'j^

^ 'fT ^ -ifertiS

Zyk MM m :£-

tPc I'J i(a H.

^ ^ ^ a>

Chap. XXYI. i. Mencius said, *A11 who speak about the
natures of thinffs, have in fact only their phenomena to reason from,
and the value of a phenomenon is' in its being natnraL

2. ‘ What I dislike in your wise men is their boring out their
conelttsions. If those wise men would only act as Yti dm when he
conveyed away the waters, there would Iw nothing to dislike in
their wisdom. The manner in which Yu conveyed away the waters
was Inr doing what gave him no trouble. If your wise men would
also do that which gave them no trouble, their knowledge would
also be gi^t.

3. ‘ fiiere is heaven so high ; there are the stars so distant. If

26. How nowimcn otrcrai xo be p umubd bt
IKS GABErni, BtuBX ow pmoTOKSSA. Moiuniia
here points out correctly thepath to knowledge.
The i-nle which he lays down is quite in har-
mony with that of Bseon. It is to be regr^ted
that in China, more peih^N than in any other
part of the world, it has been disregarded.

is here to be taken quite generally.
Jnlien finds firaU with Noel for translating it
by rwMM Noitea, which appears to be quite cor-
rect '^AHdmakeeit^

than which nothing coaid be

noregenM^ P’Msibly Mencius max have had
in Tiew the dispates about ^le nature of m^n
whi^ were rife in bis time, but the r^vences
to Yd's labours with the watersi and to the
stodiee d astromnnerap rixow Out the tenn is
used in its most general signification. ikk »oar
‘ phenomenon,* the natnre in its development,
ehancter is often naed as synonymons with
'fitcts.* ia more than a simple con-

junction, and is to be taken in dose connexion
with the iHg ; Chfio CSi*! exidains —

lit At doso bythe

And ^enomena, to be valuable, moat nenatand.

j|P[, ‘following easily,’ ‘oaeoiistnunad.
“■ wisB— ‘yoor wise

men.’ their ehiselling,’ or ‘boring^’

Le. their forcing things, instead ^ ‘waiting ’
for them, •mimk is a U' ‘dtnng

that in which they have s is ay alEun, or mneh
to do.* Ya is said raAer ****»»;

according to the ecansion phraseologx cboot
his labonrs, beeaii8e:|ymores^pn>-

priatelyr^resento the naode of his dealing with
the waters, according to Qieir natme, and not
by a system of force, j.

according to modem scholars, refers to Uie
winter solstice, from the midnight of wbieh, it

332

THE WORKS OF MBNCaXTS.

[bk. IV.

2

Pik

. . t^A^T

% n

mmr^

0

f

w

we have investigated their phenomena, we may, while sitting in
our places, go back to the solstice of a thousand years ago.’

Chap. 2 &VII. i. The officer Kung-hang having on hand the
funeral of one of his sons, the Master of the Eight went to condole
with him. When this noble entered the door, some called him to them
and spoke with him, and some went to his place and spoke with him.

3. Mencius did not speak with him, so that he was displeased,
and said, ‘ All the gentlemen have spoken with me. There is only
Mencius who does not speak to me, thereby slighting me.’

3. Mencius having beard of this remark, said, ‘ According to the
prescribed rules, in the court, individuals may not change their places
to speak with one another, nor may they pass from their ranks to

is supposed^ the first ealcolstioB of time began ;

- i rfij # ‘ ^ “y

culste up to and get it.* Gh&o 0h% however,
the meaning to be simply We may
■it and determine on what day the solstice
oocorred a thousand years ago.' See the

where this view iakpproTvd.

27. How Mnctoa woi7u> bot nttiAis othxbs
n PATiua ooowTTO A PAvuuiuiA. I. Kung-h»iig
(and tone, ‘a rank,’ ‘b row;' yaxions acooonts
•re given of the way in which the term pew d
along with into s doable aonuune) was an
officer of Chi, who ‘ had the funeral of a aon.’
Neither Chlo Chi nor Chd Hel ollere any
remark on the phrase, but some scholars of the
Song dynasty, subsequent to Chd HsI, explained

it as meaning,

fimeral duty that devolves on a son,’ i. e. waa
occupied with the funeral of one of his parents,
and nearly all commentators have sinoe fc^lowed
that view. The author of the

»•» loe., shows clearly however, that it

is isecrreely and that the trim interprctatioii is
tim more natural one given in t he translation*
'nie Master of the Ri^t here was Wang Hwan
; Case Bk. n. Pt. n. Ti), styled Tsse-Ao. M the
j royal court there were the hig^ ndUes, called

‘Grand Master’ and
‘Junior Master.’ In the courts of the princee,
the corresponding nobles were called

and ^tS6 , ‘Masterof the Left’ and ‘Master of

PT. II. CH. XXVIII.]

the works of mekcius.

333

M

^ ^ ^

B B

Qfm

BA

5af it:*4iT A 4i

g Us T A M ^ H ^

¥ ^ ^£‘ ^ S ^ ^o^T

bow to one another, I was wishing to observe this rule, and Tsze-Ao
understands i t tha t I was alighting him : — is not this strange I'

Chap. XXVin. i. Mencius said, ‘That whereby the superior
man is distinguished from other men is what he preserves m his
heart ; — ^namely, benevolence and propriety.

2. The benevolent man loves others. The man of propriety

shows respect to others. ^

3. ‘He who loves others is constantly loved by them. He who
respects others is constantly respected by them.

treats me in a perverse and unreasonable
manner, ^e superior man in such a case will turn round upon
himself—" I must have been wanting in benevolence ; I must have
been ™tmg m propriety;— how should ^is have happened to me?”

5. He exammes himrolf, and is wpectdUy benevolent. He turns

the Right.’ m in Aiialoeta,VlL xn.2.

It is to he understood thst sU the ewdolers
made their Tisit bj the prinee’s order, and were
eonaeqnently to obeerre the oonit mlee. This
is the explanation of Keneias’s conduct. 3.
refers to the established usages of the ooort ;
see the Ghta 11 . Bk. HI. t. 6S-&7; Bk. IV. ir.

3 “M > «< aj. ‘ steps,’ or * stairs,' but here I

for the ranks of the officers arranged vdth
veferanee to the steps leading to the hall,
flow nts supuuoR Hair is nsnnieuisRED

BY THB cuzxrranoB of xoRaL ezckxxkscb, akb

IB FXaa<^ THBBKBT BElOZn) THE mtAffr OF GALA*
most not be understood —
‘he preserres his heart.' The first definition of

in K’ang-hsl’s dictionary is ‘ to be in.'

It is not so mneh an setiTS rerb, ‘ to preserve,’
as = ‘to preserve in.’ «. ^(4tb tone)^ pre-
suppose the exercise of love and respect, which
aredonedespiteto. 5-^

is used tor m as often elsewhere. &■ in

334

THE WORKS OP MEKCIITS.

[-BK. IV.

sm St iH: w # e

"T « ^ .® T S

® tt. A T li S S.* W

W.S R % #. 31 So 4 «

in « A 4.* <51 iH:,4.3f: *
# A T.^.- If III®®, a
W4v"rAIBg.«Tfl5e
4 3^ <§ 4.4 0.K 4.

round upon himself, and is specially observant of propriety. The
perversity and unreasonableness of the other, however, are still
the same. The superior man will again turn round on himself —
“ I must have been fiiiling to do my utmost.”

6 . ‘ He turns round upon himself, and proceeds to do his utmost,
but still the perversity and unreasonableness of the other are repeated.
On this the superior man says, “ This is a man utterly lost indeed f
Since he conducts himself so, what is there to choose between him
and a brute 1 Why should I go to contend with a brute ? ”

7 . ‘ Thus it is that the superior man has a life-long anxiety and
not one moming^s calamity. As to what is matter of anxiety to him,
that indeed he has . — He says, “Shun was a man, and I also am a man.
Bui Shun became an example to all the kingdom, and his conduct was
worthy to be handed down to after ages, while I am nothing better
than a villager.” This indeed is the proper matter of anxiety to him.
And in what way is he anxious about it ’ Just that he m^be like

the seiiM of ^ ‘doing one'* utmost’
& 4tX tone, — ‘ ^ oompsre with.’ It
is ezplsined in the dicUonatj’i'with reference
to this passage, by ‘toehaige,’‘to reprove.’
7. — proceeding from within; —

coining from without — . M

bo understood from the expreesiQns below :

There may be ealsinity, but the siqperior m'.,.
is superior to it 73r , ‘ but’ We must siqtply,
— ‘He should be without 'amoety, tut he has
’ and tone,

PT. II. CH. XXIX.]

THE WORKS OP MENCIUS,

335

4.^-M M M Amm M ^

% m #.il“— ^ # Bu

ffi a PI

Shun r—then only wUl he stop. As to what the superior man would
feel to be a calamity, there is no such thing. He does nothing which
is not according to propriety. If there should be&ll him one morn-
ing’s calamity, the superior man does not account it a calamitv.

Chap. XXTX. i. Yu and Chi, in an age when the world was
being brought back to order, thrice passed their doors without
entering them. Confucius praised them.

2. "nie disciple Yen, in an age of disorder, dwelt in a mean narrow
lane, having his single bamboo-cup of rice, and his single gourd-dish
of water; other men could not have endured the distress, but he did
not allow his Joy to be affected by it. Confucius praised him.

3. Mencius said, ‘Yii, Chi, and Yen Hhi agreed in the prinriple
of their conduct.

4- ‘ Yu thought that if any one in the kingdom were drowned,
it was as if he drowned him. Chi thought that if any one in the
kingdom suffered hunger, it was as if he famished him. It was on
this account that they were so earnest.

29. A BUOHCiunia pbihoipu well bk fouxd

TD UBDKBLIS ZRK OUTWAIDCI PIPFBICDn COSPVCT
or OBBAT AXD GOOD IDDr ; — ^DT BOHOUB OF TbH
Hfil, WITH A BBFSUDraZ TO MbICIOS HIHSKLF.

I. See Bk. HL Pt L iv. 6, 7, 8. The thrice
passing his door withont entering it was proper
to Y&, though it is here attribute also to ChL
— used as a rerb, ‘ to pronounce a worthy,'

s^to praise.’ a. See Analecta^ VI. ix.
and ^ -IH; are contrasted, but a tranquil age
was not a characteristic of Vfl and Chl’s
time. It was an age of tranqniUisation. 3.

proper in principle.’ 4. — ^nced for

336

THE TTOBKS OF MENCltrS.

[BK. IV.

» M

ZMBo^oU

4.

g

4 o#%

mzMf^

^ A ^

m m m ^

IiJ m M'J 5

5. ‘ If Ytl and Chi, and Yen-taze, had exchanged places, each
would have done what the other did.

6. ‘Here now in the same apartment with you are people
fighting : — you ouyht to part them. Though you part them with
your cap simply tied over your unbound hair, your conduct will be
allowable.

7. ‘If the fighting be only in the village or neighbourhood, if
you go to put an end to it with your cap tied over your hair
imbound, you will be in error. Although you should shut your
door tn tuck a ease, your conduct would be allowable.’

Chap. XXX. r. The dismple Kung-tA said, * Throughout the
whole kingdom everybody pronounces E'wang Chang unfilial.
But you. Master, keep company with him, and moreover treat
him with politenesa I venture to ask why you do so.’

5. jj^.Utei»lly.‘Hienmll8o,*themean-

ingbcingoBinthotmulAtion. Yen HAi, in the
oiroamstanees of TQ and Chi, would hare been
firand laboniing with as mnch enei^ and self-
denial for the public good as they showed; and
Td and CSil, in the ciroomatanoes of Hdl, would
have lived in obacurity, contented as he was,
and happy in the pursuit of the truth and in
eultivatioB of themselves. & —read p**,
end tonsL The rules anciently pcesoribed for
dressing were very minute. Hueh had to be
done with tiie hair before the final act of
potting on the eap, and tying its strings^j^^
under the diin, oould be performed. In the
ease in the tad, aU this is negleoted. The
nmney of the ease, and the intimacy of the
iiHUvidual with the paxtias quarrelling, justify
such neglect, — literally, ‘to save

them,’ l.e. to part them. Hus was the ease of
Yfi and Chi, in their relation to their times,
while that in the next paragraph is supposed
to illuBtrate the ease of Yen Hfii in relatiosi to
his. But Keneius’s illnstratiana are genetaDy
happier than these.

30. How HsSOlUU as w.at smh Trm rnzXHl>£T

wv«a» waan A mm j* -’fill Wfir WXXB BBUPW

Du n i J A T ,. 1. KWrang Chang was an oBLcw
Ghl. Hia name, according to jjjpll
waa Ch a ng , and deeignation Cbang-taBe, so
that Kung-tA calls him by his name, and
Menciiu by hia designation. In opposlti<m to

^ ^ Kung-tft nserely

drops a of the desunation, just as whan
Tan HAT is ealled Yen YAan, of Tan

Tn^yAan. Bat both these explanaiiona are
to be laj^eted. Chang waa the nam^ the

PT. II. CH. XXX.]

THE WORKS OF MENCIUS.

337

T. K « # St.* N

a T.#. ffl 4. * # * s*
t: tS 1^,2. # * ^

» T BS H i *.« *

*.#7:

2. Mencius replied, ‘ There are five things which are pronounced in
the common usage of the age to be unfiliai. The first is laziness in
the use of one’s four limbs, without attending to the nourishment of
^ paren^ The second is gambling and chess-playing and being
fond of wine, without attending to the nourishment of his parents.
The third is being fond of goods and money, and selfishly attached
to his wife and children, without attending to the noui^ment of
his parents. The fourth is following the desires of one’s ears and

1 _^_ 1 1 !• nil t* t

J.8 \jnai]g guilty ot any one of these things ?

3. * Now between Chang and his &ther there arose disagreement,
he, the son, reproving his fid;her, to urge him to what was good.

4. ‘To urge one another to what is good by reproofs is the way
of friends. But such urgi^ between &ther and son is the greatest
injury to the kindness, which should prevail between them.

is simply eqaiTalent to ouri ‘selfishly — ^Le. psrtislly patting them oat of
- — 'their due place, ebove bis parents, loring

wife and children.* I cannot see why some
should gire a sensual meaning to here.
The adranoe of meaning from |^to j&showa
that the former is to be taken in t£u*bter
sense of ‘disgrace.* 3, 4. Oompare Pt. E xriii.
-y* ^ ^precedes here to

nil II II Hnl n*Tiiiinr fTinnirhiilbriiiiiHifniiiiiisaiii

< ramble witn him,’ L e. as
commonly nndm^ood, * allow him to come
aboat your gate, your schooL’
moreov er fr om that,* i.e. in addition to that.
^ HU17 be teken together, simply*^

‘ehess-playin{^’ or separately, as in the trans-
lation ; see Analects, XVII. xiii

VOL. ri. ;

338

THE WORKS OF MENCIUS.

[bk. IV.

jX

Ko^o B.

^ ^ ^

A

A

A ^ #5

^B.M^

ate

5. ‘Moreover, did not Chang wish to have in his family the
relationships of husband and wife, child and mother ? But because
he had offended his father, and was not permitted to approach him,
he sent away his wife, and drove forth his son, and all his life
receives no cherishing attention from them. He settled it in his
mind that if he did not act in this way, his would be one of the
greatest of crimes. — Such and nothing more is the case of Chang.’

Chap. XXXI. i. When the phii^pher Tsang dwelt in WA-
ch‘&ng, there came a band from Yiieh to plunder it. Some one said to
him, ‘ The plunderere are coming : — why not leave this ? ’ Tsang on
this the city, saying to the man in charge of the house , ' Do not
lodge any persons in my house, lest they break and injure the plants
and trees.’ When the plunderers withdrew, he sent word to him,
saying, ‘ Bepair the walls of my house. I am about to return.’

5. 3rd tone. Readers not Chinese will
think that Chang’s treatment of his wife and
son was more criminal than bis conduct to

his father.

‘this,’ embrseing the two things, his giving
offence to his father, and still oontinuing to
enjoy the comforts of wife and son.

SI. How Maacius arvr.anm i THE ntmBaaT
cosnucT OF Xslaa-TsaE aso or Tsa-tZM or anmaa
ciBCUHsraaCES. i. Wu-ch'&ng, as in Analects^
VL xU. It appears below that Tskng had
opened a school or leetnre-room in the plaoe.
Many understand that he had been invited to

do so,— to l>o » ^ ‘guest and teacher,’—

by the commandant Wa-ch'ing is probably
to^be referred to a place in the district of

in the department of Yen-chan. It was
Uius in the south of Shan-tung. South from
it, and covering the present Chiang-sfi and
part of Cheh-chiang, were the possessions of

\7^/ Yueh, all in Tsiin^tsze’s time
subject to Yfleh. See in the ^ M tot,

a somewhat similar incident in Ihang's life
(probably a different version of the same), in

I f. II. CH. XXXI.]

THE WORKS OF MENCIUS.

339

J.:*

T ^*i i ^

Uf # ^.I'i 4

4 . 0 . bM.^

4.T 4.^0^ J&

When the plunderers retired, the philosopher Tsing returned
ctccordingly . His disciples said, ‘ Since our master was treated with
so much sincerity and respect, for him to be the first to go away
on the arrival of the plunderers, so as to be observed by the people,
and then to return on their retiring, appears to us to be improper.*
Ch'an-^ Hsing said,* You do not understand this matter. Formerly,
when Ch'to-yA was exposed to the outbreak of the grass-carriers,
there were seventy disciples in our master’s following, and none of
them took part in the matter.’

2. When Tsze-sze was living in Wei, there came a band from
Ch*l to plunder. Some one said to Mm, ‘The plunderers are
coming ; — why not leave this ? ’ Tsze-sze said, ‘ If I go away,
whom will the prince have to g^ard the State with?’

3. Mencius said, * The philosophers Tsing and Tsze-sze agreed in

which tlie plonderen are from Lit.

^1^, -7^, — the translation needs to be

supplemented here considerably to bring out
the meaning. is explained in the K’ang-
hs! Dictionary, with reference to this passage,
by 1 ^ . ‘grass.’ or small plants generaUv.

H mast»‘Bent word to.'
]§• , — we should rather expect ;

but perhaps has to be taken in the sense of

‘roo£’ Thetwocharaeten,howeTer, — ‘house.’
H be translated aotiyely, we must supply
•8 a nominative — ‘the governor of the city.’ I

Ch'kn- is pronounced as ; -ao com.
monly ; but the point is doubtful ; see the
g^, in ioe.) yd Hsing is supposed to have been
a disciple of Tsilng and a native of Wd-ch'sug.
The Ch'&n-yu whom he mentions below was
another person of the same surname with whom

Tsing and his disciples- m M

abore) were liyin^ Perliaps he was the Heed
of the Ch'^-yu Family* or Clan, 4th

tone. Gh*&a-yu Haing adduces this other case,
as analogous to Tseng's leaving Wd-eh'&ng,
intimating that he acted on a certain principle
which jostilied hia conduct. was'Teze-

sze’s name. ‘Was living in Wei,’ — i.e. was

Z 3

340

THE WORKS OF MENCIUS.

[bk. IV.

ire ^

f f g M'i # 8 fM 4.

m ^ M

wSic-»

m h I'j w

^.A=f-m

M 1^ B>A
1& =f.

4.

T

5.

the principle of their conduct. Tsftng was a teacher ; — in the place
of a fiather or elder brother. Tsze-sze was a minister ; — ^in a meaner
place. K the philosophers Ts&ng and Taze-sze had exchanged
places, the one would have done what the other did.’

Chap, XXXII. The oflBcer Ch'O said to Mencius, ‘ lister, the
king sent persons to spy out whether you were really different firom
other men.’ Mencius said, ‘ How should I be different from other
men 1 Y4o and Shun were just the same as other men.’

Chap. XXXIII. i. A man of Ch'l had a wife and a concubine,
and lived together with them in his house. When their husband
went out, he would get himself well filled with wine and flesh, and
then return, and, on his wife’s asking him with whom he ate and
drank, thej were sure to be all wealthy and honourable people.
The wife informed the concubine, saying, ‘When our good man
goes out, he is sure to come hack having partaken plentifully of
wine and flesh. I asked with whom he ate and drank, and they are
all, it seems, wealthy and honourable people. And yet no people

livins and nstaining office. Bat the attack of
Wei by Chi is not ea^y verified. 3. The reader
can jndge how &r the defence of Te&ng's con-
doct is satiafiustory.

SS. Sana au roar uxs omre mss. This
Ch*ft was a minister of Chi. We most suppose
that it was the private manners and way ol
living of Moieiaa, which the king wanted to
qqr out, unlem the thing oesaned on Mendus’s

first arrival in Chi, and before ho had any
interview with the king.

88. Thx maoBAcaFozi whiok some mss

TAKBTOSBEE FOa IHmlM UViSO, ASn FOB WBAXTU.

X. As ChfiHd observes, there ought to be, at the
beginning of the chapter, ‘ Men-

cius said.’ The phrase ^ (3rd tone)
“ Dot easily managed in translating.

PT. II. CH. XXXIII.]

THE WOBKS OE MENCIUS.

341

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of distinction ever come here. I will spy out where our good man
goes.’ Accordingly, she got up early in the morning, and privately
followed wherever her husband went. Throughout the whole city,
there was no one who stood or talked with him. At last, he came
to those who were samficing among the tombs beyond the outer
wall on the east, and begged what they had over. Not beii^
satisfied, he look^ about, and went to another party ; — and this
was the way in which he got him self satiated. His wife returned,
and informed the concubine, saying, ‘It was to our husband that
we looked up in hopeful contemplation, with whom our lot is cast
for life ; — and now these are his ways I ’ On this, along with the
concubine she reviled their husband, and they wept together in the
middle hall. In the meantime the husband, knowing nothing of
all this, came in with a jaunty air, carrying himself proudly to his
wife and concubine.

2. In the view of a superior man, as to the ways by which men

The mbject of it is the ‘man of Clh%' and not in the ‘haying the ^ offsetting an

‘ the wife and oonoubine.’ It is descriptiye of example to its members.’ . cone-

him as living with them, and being the head spending to the Scottish t erm o^goodman far
of a family, — J{i) •* “ I husband. ‘ who

342

THE WORKS OF MENCIUS.

[bk. V.

ft 7; iilt: * #,*J

seek for riches, honours, gain, and advancement, there are few of
their wives and ooncuhines who would not be ashamed and weep
together on account of them.

gave )tini to drink and eat,’ aa Julien makes for ‘eity.’ |[p,— seeBItlLPtlLLa.

, the veifc, as also below, ‘went to another place,’ another party.’

and in ^ a. as in chap. xix. i, but it is here

U, either and or 4th tone. plainly used an adjeetiTe, ‘ few.’

BOOK Y.

WAN CHANG. PART I.

CHijTEB I. 1. Wan Ch^g asked Menciw, saying, 'When Shun
went into the fields, he cried out and wept towai^ the pitying
heavens. Why did he cry out and weep ? ’ Mencius repliSl,
was dissatisfied, and fiill of earnest desire/

2. Wan Chang said, ‘When his parents love him, a son ndoices
and for^ts them not When his parents bate him, though they
punish him, he do^ not murmur. Was Shun then mirauring

This Book is named from the chief inter-
loeotor in It, Wan Ohang (see Bk. HI. ri. IL
t). T9ie tn^U^ is tk^ it was in company
with Wan Chang’s disciplea, that Menoiua,
baffled in his hopes of doing pi^Ue service, and
having retired into privacy, (imposed the aevon
Bo<du, wliich eonstitote his Works. The first
part of this Book is ooeopied with disensaions
about Shan, and ether ancient woithies.

Smni 8 oBBAT fxiXAii rtrrr bow it oAn>
sav aai tmo tbb rbub n> wbbp abd bbrobb
ms iBABiuTr TO amovMM taa Amonov avd

srarAiHT or ms PABBura i, and tone,

'to cry oaf It has another signification in
the tone,— ‘to wail,’ which wonM answer

eqoal^ well See the incident related in Uie
bho-ehing, IL ii. 21, from which we leam that

PT. 1. CH. I.]

THE WOBKS OP MENCIUS.

343

'g* BB.^ ^ 5B T iii
:^L 0..E ^N ^ # T

again^ his ^parents ? ’ Merwaos Miswered, ' Ch'ang Hsl asked Knng-
ming KAo, saying, “ As to Skun’a going into the fields, I have r^
ceived your instructions, but I do not know about hw weeping
crying out to the pitying heavens and to his parents. Kung-ming
KAo answered him, “ You do not understand that matter.” Now,
Kung-ming KAo supposed that the heart of the filial son could not
be so free of sorrow. Shun would say, " I exert my stre^h to
cultivate the fields, but I am therein only discharging my office as a
son. What can there be in me that my parents do not love me?

3 . ‘ The T1 caused his own children, nine sons and two daughters,
the various officers, oxen and sheep, storehouses and granaries, all

SMh bebAviottr was « <diikraateri^c of his
ffrH*- lifs, when he was ‘ ploughing ’ et the

feet of the U hiU. ^ ^,— the nemo giTen
totheeutumnelskyorheeTene, Two m eenin g s
hsye been esaigned to : ‘ the yariegated,’

yrith-refeTonee to the beentiftil tints

ofmetured nature; and ‘the cwnpasei on at e ,*
as if it were with reference to ihe decay
of natnra This latter is generally acqnieseed
in. I haye translated •^p by ‘ towards,’ but

the paraphrase in the Q u : — ‘He oried

out and called up<» pitying Hrayen, that
loyin^^ oyenhadowB and eompaasionatee this
lower world, yreeping at the same time.’

Jj^^, — ^mply, ‘he yras murmuring and desir-
ing.’ The murmuring was at himself but this
is purpoaety kept in the background, and
Chaitg supposed that he yras murmuring at

his parents, a.

Analects, IV. xyiii Kung-ming Kto io gener-
ally understood to haye been a disciple of
T^i.g Shkn, and Oi'ang Hal again to haye

been a disciple of Kho.

‘I haye receiyed youreosnnawia;’ — ‘comnunds,’
said deferentially for ‘instructions,* as in Bk.
TTT. Pt I. y. 5. is also from the

Shh-ching, though omitted aboye in par. i.
In translating yre most reyetse the order of
8^ wept and cried ouh — to hoayen,

tohisparenta’

Bk.rv. Pt n. xxxi. 1.

so without sorrow,’ to. not ”00, as comi^
people would haye it, and as Chang Ha
tbonglit yrould haye been righ^ that teenm
refrain from weeping and crying out An*

^ ^ are the thoughts supposed to pass
through Shun’s mind, the ist tone.

3. See the Shh-obing, I. par. la, but the y^oua
of the pmticular honoun conferred

'.‘not

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to be prepared, to serve Shun amid the channelled fielda Of the
scholars of the kingdom there were multitudes who flocked to him.
The sovereign designed that SAun should superintend the kingdom
along with him, and then to transfer it to him entirelj. But
because his parents were not in accord with him, he felt like a poor
man who has nowhere to turn to.

4. ‘To be delisted in by all the scholars of the kingdom, is
what men desire, but it was not sufficient to remove the sorrow of
Shun. The possession of beauty is what men desire, and Shun had
for his wives the two da^hters of the Tl, but this was not sufficient
to remove his sorrow. Riches are what men desire, and the kingdom
was the rich property of Shun, but this was not sufficient to remove
his sorrow Honours are what men desire, and Shun had the dignity
of being sovereign, but this was not sufficient to remove his sorrow.
The reason why the being the object of men's delight, with the

on Shoo, and his inflneiiee, are to be eolleoted
Dram the general hiatorj' of him and TAo.
There ia, however, an inqwrtant disoiepanex
between Xeneine'a aoeonnt of Shan, and that
in the Shd-«hing. There, when he is first
reomnmended to TAo bj the hi^ offlema, they
base their reeonunendation on the fitot of his
having overecnne the evQ that was in his
parents and brother, and bron^t them to self-
government. The ^A-ehing^ moreover, men-

ti<ms only one son of TAo, Tan ChA ( ^Ch

and says tiotbing of the nine who are here
said to have been pat nnder the co mman d of|

YAo. They are mentioned, however, in the
Historical Keoords,*||j^|g,

#.-8ee Bk. rV. Ft n
•* here *sour ‘a beauty,
‘beantiee.* in and tone, here as a verb,

*to wive/ ‘to have for wife,* Observe the force

PT. I. CH. II.]

THE WORKS OF MENCIUS.

345

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possession of beauty, riches, and honours were not sufficient to
remove his sorrow, was that it could be removed only by his getting
his parents to be in accord with him.

5. ‘The desire of the child is towards his fether and mother.
When he becomes conscious of the attractions of beauty, his demre
is towards young and beautiful women. When he comes to have
a wife and children, his desire is towards them. When he obtains
office, his desire is towards his sovereign : — if he cannot get the
regard of his sovereign, he bums within. But the num of great
fihal piety, to the ena of his life, has his derare towards his parents.
In the great Shun I see the case of one whose dedre at fif^ years
was towards them.’

Chap. II. i. Wan Chang asked Mencius, saying, ‘ It is said in
the Book of Poetry,

"In marrying a wife, how ought a man to proceed?

He must inform his parenta”

If the rule be indeed as here expressed, no man ought to have illus-
trated it BO well as Shun. How was it that Shun s marriage took
place without his informing las parents f’ Mencius replied, ‘ If he
had informed them, he would not have been able to marry. That

leading on to what follows as the I
explanation of the preeediog eircuniEtaaoee.
S 4tli tone, ‘young,’ ‘little.’ —

&e tenn has a different aoeeptation hromuiat
ia the preeeding paragraph, though I have
translated it in the same way. ^

sense of ‘beautiful.’

2. DxiaBCB or Sruk asajsst the chahoes or

VIOIATnre THE PBOFBB XUU IE THE WAY OP HIS
XABBTiae, AE9 or HTPOCnSY IE HIS COEnncT TO
BIS BBOTHXB. I, 8. Compare IV. Part L xxvi.

— see the Shih-ching, I. viii. Ode VI.
at. 3 4th tone, as in Analects, IIL xvii.

346

THE WORKS OF MEXCIUS.

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male^ and fenaale shotdd dwell together, is the greatest of human
relations If Shun had informed his parents, he must have made
void this greatest of human relations, thereby incurring their
resentment. On this account, he did not inform them.'

2. Wan Chang said, ‘As to Shun’s marrying without informing
his parents, I have heard your instructions ; but how was it that
the Tl Ydo gave him his daughters as wives without informing
^un’a parental' Meneiua said, ‘The Tl also knew that if ho
informed them, he could not marry his daughters to him.’

3. Wan Chang said, ‘ His parents set ^un to repair a granary,
to which, the ladder having b^n removed, Kd-edu set fire. They
also made him dig a well. He got out, but they, not knowing that,
proceeded to cover him up. Hsiang said, ‘‘Of the scheme to cover up
the city-forming prince, the merit is all mine. Liet my parents have
his oxen and sheep. liCt them have bis storehouse and granarie.

he had not married, then his parents would
hare had cause to be angry with him, for
allowing the line of the fuidly to terminate.
Ihis seems to be the meaning of the phrase.

H^'~"“**‘**‘'**‘***‘*"- lS‘”*ro

” understood as<.‘rs.

qniring Sbnn to inform his parents.’ 3. Shun’s
half-brother is understood to hare been the
instigator in the attempts on his life here men-
tion^ The incidents, howerer, are taken from
tradition, and not from the Shd-ching. Shun

covered himself with two bamboo screens, and
tteongh the fire. In the second
case, he found a hole or paamge in the side of

thcwall,andgotawayb7meanaofit.

^it is menUoned in the last chapter, how the
seholare of the kingdom flocked to Shnn. They
say that if he lived in one place for a year, he
formed a or ‘assemblage in two years,
heformedag,or <town,*and in three, a|^
or 'capital/ With reference to thisy Hsiang

PT. I. CH. U.]

THE WORKS OF MENCIUS.

341

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If * A BSjffi S6 # =

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aiP^A

Ffin shield and spear shall be mine. His lute shall be mine. His
bow shall be mine. His two wives I shall make attend for me to
my bed.” H aiang then went away into Shnn’s palace, and there was
Shun on his couch playing on his lute. Hsiang said, “ I am come
simply because I was thinMng anxiously about you.” At the game
time, he blushed deeply. Shun said to him, " There are all my
officers : — do you undertake the government of them for me.” I <ro
not know whether Shun was ignorant of Hsiang's wishing to kill
him.’ Mencius answered, ‘How could he be ignorant of that?
But when Haiang was sorrowful, he was also sorrowful ; when
Hsiang was joyful, he was also joyful’

4. Chang said, 'In that case, then, did not Shnn rejoice
hypocritically?’ Mendus replied, ‘No. Formerly, some one sent
a present of a live fish to Tsze-ch'an of Ch&ng. Tsze-ch’an ordered
his pond-keeper to keep it in the pond, but that officer cooked
it, and reported the execution of his commission, saying, ‘‘ When

mUs him now confined to the

imperial w», was anciently need by high and
low. <a carred bow,’ said to have been
given to Shun by Tfto, aa a tohen of his asso-
ciating him with him on the throne. *,

— literally, *the two aistera-in-Iaw.’

<a bed,’ or ‘conch.’

as a final particle, ‘ only.’ The ex-
pression literally la,— ‘with anppreeaed anxiety
thinhing of yon only.’ 4- (read M 6 oj 4U1
tone) is taken by all the commenitiora ae

348

■IHii WORKS OF MENCIUS.

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I first let it go, it appeared embarrassed. In a little while, it seemed to
be somewhat at ease, and then it swam away joyfully." Tsze-ch'an
observed, “ It had got into its element ! It had got into its element I "
The pond-keeper then went out and said, “ Who calls Tsze-ch'an a wise
man 1 After I had cooked and eaten the fish, he says, “ It had got
into its element ! It had got into its element i” Thus a su^rior man
may be imposed on by what seems to be as it ought to be, but he
cannot be entrapped by what is contrary to right principle. Hsiang
came in the way in wnich the love of his elder brother would have
made him come; therefore Shun sincerely believed him, and re-
joiced. What hypocrisy was there 1 ’

Chap. III. i. Wan Chang said, ‘ Hsiang made it his daily busi-
ness to slay Shun. When ^un was .made sovereign, how was it
that he only banished him 1 ’ Mencius said, ‘ He rais^ him to be
a prince. Some supposed that it was banishing him? ’

Ml officer oTerUie

ponds,’ bat I do not know that this meaning of
the phrase is found elsewhere.

in Bk. HI. Pt. 1. ii. 3 .

— compare Analects, VL xdr.

‘by its class,’ the meaning being os

in the trandation. — Chd Hsl says : — ‘Kenoins
says that Shnn knew well that Hsiang wished
to kUl him, bntwhen hesawhimsorrewful, he
was sorrowfhl, and when he saw him joyfdl, he
was joyful. The case was that his brotherly
fueling conld not be repressed. Whether the

things mentioned by Wan Chang really occorred
or not, we do not know. But Mencius was able
to know and describe the mind of Shun, and that
is the only thing here worth discussing about.’

8. ExrLASAnoH aro nanaca o» Sh^s oo«-
nuur m TB> ossa oT Bm wicKSD BBOIHZB Hauae ;
— HOW Ha BOEH manasuisHBD wtw, .^an kxpt
HOT uaMB aaaisaxaT. r. |g, ‘to place,

with the ideft of keeping in the plnee, * to
ba n i nh. * Cheng's thou^t was thmt Hsiang
should have been put to death, and not merely

banished. — it seems best to under*

stand Q as meaning ‘suppoeed,’ andnot ‘saiA’

j X. i. CH. in.]

THE WOBKS OF MEKCIUS-

340

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2. Wan Chang said, ‘Slum banished the mperintendent of works
to Yh-ch&u ; he sent away Hwan-t&u to tl e mountain Ch'u^ ; he
dew the prince o/San-mi^ in San-wei ; ai d he imprisoned KViu
on the mountain YU. When the crimes of those four were thus
punished, the whole kingdom acquiesced : — ^it was a cutting off of men
who were destitute of benevolence. But Hsiang was of all »ie»i the
most destitute of benevolence, and Shun raised him to be the prince
ofYA-pl; — of what crimes had the people of YA-pi been guilty?
Does a benevolent man really act thus? In the case of other men,
he cut them off; in the case of his brother, he raised him to be
a prince.’ hferuiuK replied, ‘A benevolent man does not lay up anger,
nor cherish resentment against his brother, but only regards him
with affection and love. Regarding him with affection, he wishes
him to be honourable : regarding him with love, he wishes him to
be rich. The appointment ^ Hsiang to be the prince of YA-pi w^
to enrich and ennoble him. If while Shun himself was sovereign, his'

9. The diflhrent indiyidnals mentioned here
me all apoken of in the Shd-ehing, Ft. H. i. is,
which see. T is s name of office. The
anmame or name of the holder of it is not found
in the ShA'^shing. Bwan-tkn was the name of
the ‘ Biniiter of Instmetion.’ He

appears in the ShA-ehing, as the friend of the
~r, recommending him to Yko ; hence
ChA Hd laTa that theee two were confederate

I in ovil. is to be understood, in the

teat, as ‘tiU prim* (jfSan-miio,* which waa the
name of a State, near the Tung-fing lake, em-
bracing the present department of j^,and

extending towarda WAKsh'ang. K*wkn was the
...ma of the Ikther of Tu. The places men-
tioned are difficult of identification. Yu-pl is
referred to the present 'i**-

trict of Ling-ling, in the department o£^ ^ ,

360

THE WORKS OF MENCIUS,

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brother luui been a common man, could he have been said to regard
him with affection and love t ’

3 . Wan Cftang said, * I venture to ask what you mean by saying
that some supposed that it was a banishing of Hsiai^ 1 ’ Meneiw
replied, ‘Hsiang could do nothing in his State. The ^n of Heaven
appointed an officer to administer its government, and to pay over its
revenues to him. This treatment of him led to its being said that
he was banished. How indeed could he be allowed the means of
oppressiDg the people? Nevertheless, 8hwn wished to be continually
seeing him, and by this arrangement, he came incessantly to court, as
is fflgnifiod in that expression — “ He did not wait for the renderii^ of
tribute, or affairs of government, to receive the prince of YA-pl.°’
Chap. IV. i. Hsien-ch'iA Mang. asked Jlfencitta, saying, ‘Hiere

inHa-iMm. is wid by Chik Hat

‘to eat vA,' bat that is too strong. nn-

ft 0 W H

ing ‘etimes.' ‘snbmitted,' L e. seknow-

lodged the jostiae of the poniiihinents inflicted.

A- * - **

as if Mencius had not permitted bis
dise^le to finiah what he had to say.

‘to lodge, a* if for a night, resentment ; ’
eompare Analects, XH.zii. a. 3,

^ ^ doing,' i e.
was not allowed to act independently

zm mm- < the nninterrapted flowing

of a abeam.' ;5^ ^ . . . :^ » a

qootation by Meneins fimn some book that i§
now loot. Tliere w^e i^nlar fmr the

princes in general to repair to conrt, and et n er*'
geneies of govemm^t which required their
presence^ but Shun did not wish hii; brother to
wait tor su ch o ccaaions, but to be often with
him. The extends over the two elauaesi

4. £xFiiAxaTioN or Snuii'a o omiw jot wbm

BKTKlUuiOB TO THX SOVXSXIOV YXo, AIVD HD rATHKB

PT. 1. CH. IV.]

THE WORKS OF MENCTOS.

351

^ B.i is iff ±.

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4.A it M T «.IS » W S
S W fl. ® E.
Issstsfsf- #^.JL.^^:

B,4.T « B,* g « A

is liie sa^'ing, ** A scholar of complete virtue may not be employed
as a minister by his sovereign, nor treated as a son hy his father.
Shun stood with his face to the south, and Yfto, at the head of all
the princes, appeared before him at court with his face to the north.
KH-^u also did the same. When Shun saw Kt-s4u, hb counte-
nance became discomposed. Confucius said. At thb time, in what
a perilous condition was the kingdom ! Its state was indeed un-
settled.” — I do not know whether what is here said really took place.’
Mencius replied, * No. These are not the words of a superior mmi.
They are the sayings of an uncultivated person of the east of Ch'i.
When Y4o was old, Shun was associated with him in the govern-
ment. It b said in the Canon of Y4o, “ After twenty and eight
years, the Highly Meritorious one deceased. The people acted as if

I. Hsiennsh'iu Ming was a disciple
<r Mencius. The surname Hsien-ch'ift was
derived fiom a place of that name where his
progenitors had resided. The saying which

Mihig adduces extends to , Two

entirely eontnuy interpretations of it have been
given. One is that given in the transiatiou.
It is the view of Chfio Cht, and is found in the

modem Ft-chlh ’ Complete Digest

of Annotations on t^ Four Books.’ Most
modem commentaries, however, take an op-
posite view : — ‘ The scholar of complete virtue
cannot employ his sovereign as a minister, or
treat his &ther as a son.' 'l^is view is preferred
byduUen, who styles the other very bad. lam
satisfied, however, that the other is the correct
one If it were not, why should Mencius con*
demn the sentiment as that of an nninstructed

man. follows as a I

direct example of the principle announced.
Shun was the scholar of complete virtue, and
therefore the sovereign Yio, and his father,
Ku-s&u, both appeared before him as subjects.

remarks of Confueius
are to be taken as a protest againsit the arrange-
ments described in the preceding paragraphs.

^ ®f> 4 tl Analects, VI. i. ^

is to be joined as an adjective with and
not as a noon with J^. The i>aS8age quoted
from the ShU'Ching is now fonnd in the canon
of Shun, and not that of Y 4 o ; — see IL i. 13,
4th tone, 'i^, 3rd tone, ‘a year.'
(atdtone- seo Bk.III.pt. I. iv. 8) is not in

the clas-sic. ^ — Chu Hai makes

352

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they were mourning for a father or mother for three years, and up
to the borders- of the four seas every sound of music was hushed."
Confucius said, “ There are not two suns in the sky, nor two sove-
reigns over the people." Shun having been sovereign, and, moreover,
leading on all the princes to observe the three years’ mourning for
Y4o, there would have been in this case two sovereigns.’

2 . Hsien-ch'iA MSng said, ‘ On the point of Shun’s not treating
Y4o as 8 minister, I have received your instructions. But it is
said in the Book of Poetry,

“ Under the whole heaven.

Every spot is the sovereign’s ground ;

To the borders of the land.

Every individual is the sovereign’s minister ; ”

— and Shun had become sovereign. I venture to ask how it was
that KA-s4u was not one of his ministers.’ Mencius answered.

to ascend.' The animu? ascends at I

death, and the anima ^deecends;’ — hence

the combination - * dissolution,^ ‘ decease/ The
die tionaiy, however, makes M simply =.^,
and the phrase — ‘vanish stray.’ Witt is the

people within the rojal domain ; the mm

denotes the rest of the kingdom, be yon d that.
Some, however, approved by the Q make

'O’ ‘ the officers,' and mm

• ‘ all the people.’ — the terms for a

deceased father and mother. — >fjp. — for

^ the classic has The ‘eight

sounds,' aie all instruments of music, formed
of metal, stone, cord, bamboo, c^abash, earthen*
ware, leather, or wood. — The meaning is that
up to the time of T&o's decease, Shun was only
vice-king, and, therefore, Tfto never could have
appeared before him in the position of a subject.

is not to bo taken with
reference to the phrase ^ ^

but to the general scope of the preceding para-

PT. I. CH. IV.]

THE WORKS OF MENCiOS.

353

4

”=2

• 5 t. n

J

^ -fe

# # # fi

0. J^ 4. 4. 4. B

, 0 .#^

^ ^ M W W^ ^

E

,g!, ^ i W

0 .

M:

‘ That ode is not to be understood in that way : — it speaks of being
laboriously engaged in the sovereign’s business, so ^as^ not to be able
to nourish one s parents, as if the author said, “ This is all the Mve-
reign’s business, and how is it that I alone am supposed to Imve ability,
ana am made to toil in it 1 ” Therefore, those who explain the odes,
may not insist on one term so as to do violence to a sentence, nor on
a sentence so as to do violence to the general scope. They must try
with their thoughts to meet that scope, and then we sh^ appre-
hend it. If we simply take single sentences, there is that in the ode
called “ The Milky Way,” —

“ Of the black-hswed people of the remnant of Ch&u,

There is not half a one left.” . j- . j

If it had been really as thus expressed, then not an individual of
the people of Ch&u was left.

3 . ‘Of all which a filial son can attain to, there is nothing greater
than his honouring his patents. And of what can be attained to

graph, and especiaUyto Uencins’a explanation,
rile restricting it to the former, in opposition
to the maxim — has led

to the erroneous view of the whole passage
animadverted on above. K&ng is now con-
vinced that it was only on Yfto’s death that
Shun became full sovereign, but after that
event there stiU remained the relation between
him and KS-s&u, and how could he be at once
sovereign and son to him f How was it that Ku-

a&u would be at once father and subject to him?

— see the Shih-ching, H. vi.OdeI.shn

the Shih-chin^ HLiiL
‘the scope,’ i.e. the mind

Ode rV. st. 3. _

or aim of the writer. 3. m » r

Shih-ching, m.L Ode IX. st. 3, celebrating tto

praises of king WO.— This paragraphsho^ that
Shun, by his exaltation, honoured his father
only the more exceedingly. He was the more

VOL. II.

A a

354

THE WORKS OF MENCIUS.

[bk. y.

in the honouring one’s parents, there is nothing greater than the
nourishing them with the whole kingdom. Kii-s 4 u was the &ther of
the sovereign; — this was the height of honour. Shun nourished
him with the whole kingdom ; — this was the hei^t of nourishing.
In this was verified the sentiment in the Book of Poetry,

“ Ever cherishing filial thoughts,

Those filial thoughts became an example to after ages.”

4. ' It is sud in the Book of History, " Beverently performing
his duties, he waited on Kfi'S&u, and was full of veneration and
awe. Kti-s&u also believed him and conformed to virtue.” — This
is the true case of the scholar of complete virtue not being treated as
a son by his &ther.’

Chap. V. i. Wan Chang said, ‘ Was it the case that Y&o
gave the throne to Shun ? ’ Mencius said, ‘ No. The sovereign
cannot give the throne to another.’

2. * les ; — but Shun had the throne. Who gave it to him ? ’
‘ Heaven gave it to him,’ was the answer.

aon ' to KA-ato. 4. — see the Sha-

ehliig,!!. 11.15. (re«d ckH') (the eUaslc

has — thia seems to be a sopplement by

Menoios, asif be said, ‘There is indeed a mean-
ing in that saying tbt a seholar of complete
Tirtne cannot be Seated as a son by his fiaber,
fbr in the ease of Shun and Kd-sftn we see that
the fhther was affected by the son, and not the
aon by the ihther.’

8. How Sans eor trb thboux bt tbs sm or

sooBk.I.PLII.ii,

it not plain that by * Heavon ' in this
chapterwe are to understand Gon? Uahyeom-
mentatora understand by it * reason^’ or
* the truth and fitness of things,* saving in the
eipre»sion-j5^ 0 5^ in par. 7, where they

take it as — ‘fate.' On this the anthor of

the

‘ A eolleetion of

Hbatzk Vox Popuu vox Osi.

the most important comments of the Learned

PT. I. CH. V.]

THE WOEKB OF MENCIUSw

355

mit

0

yju

Z
M

M
^Z A

r^mn

tg#.A
AT.
A ^

gE

M #.w

A.^0 E A;i

§ BfW. m

^ B.Bt jS 0
AA^f^f
^ T

A B ^ 75 To

T.A^i^BS

3. * “ Heaven gave it to him : *’ — did Hectven confer its appoint-
ment on him with specific injunctions T

4. Mencius replied, ‘No. Heaven does not speak. It simply
showed its will by his personal conduct and his conduct of affiurs.’

5. ‘ “ It showed its will by his personal conduct and his conduct
of affidrs : ” — how was this % ’ Mencius’s answer was, ‘ The sovereign
can present a man to Heaven, but he cannot make Heaven give that
man the throna A prince can present a man to the sovereign, but
he cannot cause the sovermgn to make that man a prince. A great
officer can present a man to his prince, but be caimot cause the prince
to make that man a great officer. Y 4 o presented Shun to Heaven,
and Heaven accepted him. He presented him to the people, and
the people accepted him. Therefore I say, " Heaven does not

on the Four Boohs,’ says — |j;j^

'Bsh-ehhi supposes that in this one ease

H.A) the word HeaTen means fide. But
Uus is a great errw. In this chapter "HeaTon”
■ignifies the goTemment of God, within which
are included both reason andCste.’ 3.

^^. — 'astowhatTonsav.* ^[(the
rat tone) 'with repetitiona* — The

paraphrase in the R Mlft is : — ‘As to what you

say, Btaoen gmx it I0 him, did Heaven indeed
express its instructions and couunands to him
again and again ? If it did not do so, where is
the ground forwhatyonsay?’ 4. 4th tone,

‘oonduct,’ as opposed to ‘the conduct ci
alfiuxs.' ^ ‘showed it,' Le. its will to
give him the throne. Ihe character ^ takes
here the place of because would
require the use of la n gu ag e, whereas ^ is the
simple indication of the wiU. 5. ‘the

hundred’ (—all the) ‘spirits,’ is explained as
A ^ W ill ^ spirits of haaren,

earth, the mountaiiis, and the rivers,’ Le. all

A a 2

THB WORKS OF MENCIUS.

«.T * «.liS

^ m % Z iH ^ ta S:

« Slf" it.* ^;.<iir.S. Bfe
« = 7:35i&.*B.*Kia
4.+ Sg|I^Att^K^f

speak. It simply indicated its will by his personal conduct and his
conduct of affiurs.” ’

6. Chang said, ‘ I presume to ask how it was that Y&o presented
Shun to Heaven, and Heaven accepted him : and that he exhibited
him to the people, and the people accepted him.’ Mmcim replied,
* He caused him to preside over the sacrifices, and all the spirits
were well pleased with them ; — ^thus Heaven accepted him- He
caused him to preside over the conduct of a&irs, and afiiurs were
well administered, so that the people reposed under him ; — thus the
people accepted him. Heaven ^ve the throne to him. 'The people
gave it to him. Therefore I said, “ The sovereign cannot give the
throne to another.”

7 . ‘ Shun assisted Y4o in the government for twenty and eight
years; — ^this was more than man could have done, and was from

•^ritoal beings, raal or aappoaed. IntheShA- time. & very plainly in the si ng a l s r

ehing, IL 1. 6, a distinction is made between ^ am , ,

“‘•Si*. notw.thst.n<Wthe^; = .oneofthepnnoea

^ “d LU jH. »«•* ““ hem is to * # ‘formerly,* out of the

be taken as inelnaiTe of all. The Borereign is tianslation. read pH, ‘ to ma ni fe st, ‘ to

1^ j|||l "I'* , and Shun entered into all the exhibit.* 7. 4th tone. and tone.

duties of Yao,eren wMe T*o was alive. How In ^ fife, ^ it is said,

the spirits signified their approbation of the R a,, _ ’

sacrifices, wo are not told. — Hodem critios take 1 Heaven means destiny.*

the Wl* here as oxolusiTo ct Heaven and But why suppose a different m«ining of the

subordinate to it, being equivalent to the » Tweniy.eight years were, indeed, a long

, ^ time TOT Shan to oocupy the place <rf vice-

jpql, ' the eneiTgetio of Heaven. Bat gorereigQ aa he did, and showed wonderfhl

each views were long subsequent to Mencius's gifts, 1 consider that this is an additional illns-

:t W

1¥

mz,

M M

^1%

'koZx

s»^

tune. 6b is very plainly in the singular

notwithstanding the = ‘oneof the princes.*

I leave the ‘formerly,* out of the

translation. — read pA, ‘ to manifest,* ‘ to

exhibit.* 7. 4th tone. and tone.

%> it is said,
means destiny.*
Bat why suppose a different meaning of the
term ? Tweniy .eight years were, indeed, a long
time for Shun to occupy the place of vice-
sovereign as he did, and showed wonderfhl
gifts. I consider that this is an additional illua-

r r. I. Cl.. V.]

THJi WOBKS OF MENCIUS.

357

. . .

•g

H S 4» W

Heaven. After the death of Y4o, when the three years’ mourning
was completed, Shim withdrew ftom the son of Ydo to the south
of South river. The princes of the kingdom, however, repairiim to
court, went not to the son of YAo, but they went to Shun. Liti-
gants went not to the son of Y4o, but they went to Shun. Singers
sang not the son of Yko, but they sang Shun. Therefore I said,
“ Heaven gave him the throne.” It was after these things that be
went to the Middle Kingdom, and occupied the seat of the Son of
Heaven. If he had, b^ore theee things, taken up his residence in
the palace of Y&o, and had applied pressure to the son of Y&o, it
would have been an act of usurpation, and not the gift of Heaven.

8. This sentiment is expressed in the words of The Great De-
claration, — ^“Heaven sees according as my people see; Heaven
hears according as my people hear.”’

twtiott of the above, by which Heaven
intimated its will abont Shnn. The sonth of!
the South river (probably the meet southern of
the nine streams which Td opened) would be
In the present Ho-nan. TUiher Shun retired
from (^.ch&u, the present Shan-hsl, where
^to’s capital was. For the difference between
(cVdo, and tone) and see the ld.<3hl,
I. Sect. U, ii. II, and notes thereon. Ji*

I Analectc^ XIL xiii, but Chft HsI

makes no distinction between the terms here,
and explains

— these two terms must be taken
together. is the more general name of the

two. The ^ ^ says that |g is ^ ^
< the sin g in g of many together.' Uie

makes to be the several tunes of the
singers. i|g-3g:,or®.

—see the Shd-ching, V. i. Sect. IL

[BK. V.

358

TETE WORKS OF UENCIUS.

j I a I f.f .« f f . A

^ ^ dO; ISIk^ ^ S

fill f I p.i.i

iUiiints

*• Chang -asked ilfenciw, saying, ‘ People say.
Jo th^ g Ydo and^un, and he traMmitted it not to the worthiest

g»yo ii, w tne son ot the precedina

^eretgn, it was «ven to him. Shun presented Yu to Heaved
Seventeen years elapsed, and Shun died. When the three years’
mournin^^ expired,- Yu withdrew from the son of Shun toYang-

mstead of followi^ his son, they had followed Shun.

^ Heaven. &ven years elapsed, and YU died.

Vr was spired, Yl withdrew from the

eon of Yti to the north of mount Ch'l. The princes renairin^ tn
court, went not to Yl, but they went to Ch'l 'Ktigants^^^ go
6 . Howth.ih*», Ye ~|Ap«««linf«encemayl*dx»wni,wellfiL

the i?»ci.l ossea. 0 , < was it so?' le.

to Tirtao ^rior, and his transmitting
^“e to his son a proof that it was sol

^ ^,— omitted in translating, as before.

‘Yang.ch’Sng and the n<nth
mount Chi were both at the foot of the Song

ZnOUnrJhlTlB Vk1a,AAr. Ai. .• .

HB 80S, ABS »OI TO HIB m iUS T EB Yl ; TSAT Ttj
WAS BOX TO BE OOBSinBBBD OB TWA-r ACOOUBT AS

IB TntTDB to YXo abo Ssob. i.

— ‘eaningto;’womastanderstand, ‘From
Yto and Slinn,’cr translate somehow as I have
done. Some *<7 that || gp, ® . 2 . are
**®t ^ ho taken with special reference to Shun

A A " reference to Shun mountains, olaeerfit

«id Yd. mtd to Ch% but it seems best to do sa I deep

THE WOBKS OF MBNCroS.

359

PT. I. CH. VI.]

^ ^ ^ ^ w

tg T K ^ ^ ^ ^

flS a g g $ B*

M II ^ ^ g* A*

sS‘f f f ii*X 14

Iff 5^ A ^ ^ S ^ ^ ^

to Yl, but they went to Ch'l, saW “ He ie the wn of our so^
reim ;” the emgers did not sing Yi, but they sang Chi, saying. Ho

is tLe son of our sovereign.” , . /. .i j ci, „>o cr^r^

2. ‘That Tan-chA was not eq^

not equal to Aw; that Shun araisted Y&o, and Ytt assi^ Shun,
for iSny years, conferring benefite on the pwple for » ong tjme
that tAas^the length of time during which ^un, Yu, ^d Yl
asmted in the government was so different ; that Chi was ®

man of talents iid virtue, reverendy to P^e the same
that Yl assisted Yti only for a few y^, and had
benefite on the people ; that the penods

different : and diat the sons were one supenOT, and the other supenOT .
—all this was from Heaven, and what co^d not te brought by

man. That which is done without man^s^mg is W H^ven ^

which happens without man’s causmg is &om the ordi^^

3. ‘ In &ca 8 e of a private individual obtoimng the throne, diere

... .... WKn

been the aune plaee^ end tbnt is k mistake

for Ihoy'wereeertainly near each other,

and « referred to the district rf 'Mng-fang
in the department cd HO'Uan, in
Ho-nan. Yl was Ttt's great minister, raised
to that dignity after the death of KBo*y4o;— eee

the Shft-ching, n. ir. Ch'i was Y^» ^

sneceeded him on the thrcme. a. Tan-chd wi»
the son ofYfto; see the ^

aonofShunianotmeDfcionedmtheclasKic. Um

name was t*rhfln , and often appears

as Kiang Chdn, heTRviim appoint^

the principality of Shang(^). In ^

360

THE WORKS OF MENCIUS.

[BX.

^ir

m'

3 m ^ ^ 3C ^

St.M#.

V,' 'T <*~ ■>5>V X k /fOE

f g a S;.|! f * «.-« «

I‘a-i??t5fat.t

S2¥:=?#W*Si:
tt * JUt # ^ T.&.T.J5 W

^s>fe-Svri£'»?t»s

obtain the throne. ’ Ch4u-kung did no

1^^^ ICttf 1^“ r^gV^S wr^Tif**”

i^- rer sr

hiimelf. In Tong he name te dwdi in leneyolS’ce^Jd'^'

^ih ioiML Tn iilkta i. i

**“ >10 i» in 4th tone. In this puagraph we
hare a hoigBr •entenoe than is cOTomanly found

in Chinese eompoBition, the ^ in ^ Jlj

*lLSl® danses,

amraeii^n in& one another ;— ‘Tan Chft’s not
being like his &ther,Shan’s8on’s not being like

( ° ^) iS ^ fin'll the arst^ is active:
iuj^ing the purpose of man, the seeond is
; so, as IS indicated by the terms, with
®C “• the nest sentence. 4. f Yin

was the chief minister of Tang (see Analects,

ChAu-kung or the doke
mu, tte weU-faown assistant of his broths

5 - ;^, in 4th tone. qP, in 31
,*®“- ±j , — I have translate

fosses hinwKibfe

torieal ***® account in the ‘ His

to the other, and Tii-ehiJ

amaraas the successor of rang. Thisarrange

PT. I. CH. VH.]

rrH£ WOBKS OF MEKdUS.

361

B.ffi

0 .

*4

-,Zm.

Z « M^W

*»« •—

righteovi£neB£^ duri]^ tliose three years, listeimig to the lessons given
to him 1 Yin. 'flien 1 Yin agmn returned ^pith him to Po.

6 . ‘ Cb4a-kun^ not getting the throne was like the case of Yi
and the throne of Heii, or like that of 1 Yin and the {krone of Yin.

7 . ' Confucius said, “ T'ang and Yu resigned the throne to tAeaV
VDorihy ministers. The sovereign of Hsi4 and those of Yin and Chiu
transmitted it to their sona 'l^e principle of righteousness was the
same in all the cases !’ '

Chap. VIE. i. Wan Chang asked Mendns, sa^ng, ‘People say
that t Yin sought an introduction to T'ang by his ^owlrage of
cookery. Was it so 1 '

mant of the ehioaology seema indeed required
by Um staiemente in the Sbtl-ching, IV. iv,
which do not admit of any reign or reigne being
intei^oaed between Pang and P&i-ebit. The

anther of the gg ^ ^ ^ proposes

the following solution : — 'Ohio Ch'i'a view is
inadmissible, being inoonaistent with the Shd-
ohing. The aeholm Ch’kng’s view is also to be
reje«SM. For how ean we suppose that Pang,
dying over a hundred years old, would leave
ehildien of two and low years? And, more-
over, on this view Chnngehn was the elder
brother, and Xeneius would have mentioned
hiaa finrt. Butthere is a solution which meets
allthediffioaltiesoftheease. Pur 8 t,wesasame,
with Uie <rid eaiplanation, that Wti-ping and
Ohuag-shnwere both dead when Pli-ohU suc-
r ee ded to the throne. Then,withCh'iing,wetake

in the sense years of life, and net

of reign ; — and the meaninil thus comes out,
that TU-ting died before ^ father, and his
brothers Wti-ping and Cbnng-siLn died also,
the oae at the age of two, and the other of four
years.' m , — in the sense of laws. Pungwaa

the place where Pang had been buried, and Po
the name his ea]HtaL There is some con-
troversy about the time of Pti-chia’s detention
in Punfe whether the three years are to be
reckoned frmn his accession, or from the con-

clusion of the three years of mourning. Hie
‘ Historical Beeords’ sanction the lattw view,
but the former is gmerally leeeived, as more
in scoordsnce with the Sbd-ehing. 7. We must
understand Confucius’s saying, — ^the seocnd
danse of it, — as referring to the first sovereigns
of the dynasties mentioned, and oppoeed
toj||p,-=^H, ‘to transmit to,’ i.e. their stms.

and are Tie and Shun ; see the Shft-
ching, I, II. — see Analects, III.

Txxi. I. Yii originally vras the dft, or Baron,
of Hsik, a district in the present Apartment of
K'ti-lkag. The one principle of ri^teousnees
was acciHdanoe with the will of Heaven, as

expressed in par. i,

7. Yisnicanoa or t Tnt roou thx ckabsc or
nmonuciBO Hnmar to tux sksv icx or Pass
EV AF nSWOBTHT ASTincK. I. , tho ist tonC,
*to seek,’ ie. an introdoetion
to, or the favour of. i(^ is the suniame^
Yin the ‘regnlstor,’ is the designatian^
was the chief minister of Pang Ihe popular
account (found also in the ‘Hist^eal Beomds’)

362

THE WORKS OF MENCIUS.

[bk. ▼.

^ M
# ^ S
^ 'M

^Mm

^ ^
mBM.

Ao^ JEl E .

i#»A 4. A #
^ T.M

AM^^m

BAmm^!L

mm.

-fgf-

aSiv jAlt-

<*- ■? ■tir

2. Mencius replied, ‘ No, it was not so. 1 Yin was a farmer in
the lands of the prince of Hsin, delighting in the principles of Y&o
and Shun. In any matter contrary to the righteousness which tiiey
prescribed, or contrary to their principles, though he bad been
offered the throne, he would not have regarded it ; though there
had been yoked for him a thousand teams of horses, he would not
have looked at them. In any matter contrary to the righteousness
which they prescribed, or contr^ to their principles, he would
neither have given nor taken a single straw.

3. ‘T’ang sent Mrsons with presents of silk to entreat him to

enter his service. With an air of mdifference and self-satisfection he
^d, “What can I do with those silks with which Tang invites me ?
Is it not best for me to abide in the channelled fields, and so delight
myself with the principles of Y&o and Shun?” ^

4- ‘ T'ang thnce sent messengers to invite him. After this, with

in the timee of Xeneias '•n^ 1 Yin

•erne to Po in the trein of a daoj^W of the
peinee of Hain, vduMn Pang was manying,
eauying his ooiAiBg-iiistnaneats with him,
that bj ‘ontting and boilings’ be might leeom*
mend himself to fitroor. a.

—1 Tin was a natire of Esin, the same
taeiiluiy whiA under the Chta dynasty was

etlled Kwts the p r ee e n t Shai-ehAo

of Ho-nan. It wm not ftr distant fiom
Pang's original mat of Po, also in the fvesent

ao-nan.

nam^ i.^ the jninee, holdii^ Hsin.’

are in apposition,

the one explanatory the other. j||^
literally, 'emolnment him.’ J|^, ‘a team of
fonrhorma’ 3. Jgjl, ‘to ask,'

n®6d ft>r * to Mk in nuurio^ j* *to
Mk to be minister.' 4- ^ ^ amy be g|[

PT. 1. CH. VII.]

THi: WOBKS OF MKNCTUS.

363

^ .Sr'' ■

t.r

W iiSlZr

Jit

^^,^oZzM
■ 9 : & ^

:i>

0 .

M

3 S.

Cl l=f tu

tJtt tJU jJL#,

JoL -BL JdL

U

the change of resolution displayed in bis countenance, he spoke in
a different style , — “ Instead of abiding in the channelled fields and
thereby delighting myself with the principles of Ydo and Shun, had
1 not Mtter make this prince a prmce like Y&o or Shun, and this
people like the people of Y 4 o or Shun ? Had I not better in my
own person see these things for myself 1

5. ‘ “ Heayen’s plan in the production of mankind is this : — that
they who are first informed should instruct those who are later in
being informed, and they who first apprehend principles should
instruct those who are slower to do so. I am one of Heaven's
peimle who haye first apprehended ; — will take these principlee
and instruct this people in them. If 1 do not instruct them,
who wiU do so 1 ”

6. *He thought that among all the people of the kingdom, even
the private men and women, if there were any who did not enjoy

Jd. ^1* ‘duuiged his plan, and said,' or
, ‘dtanged his words, and sakL’
'a prince of, »like to, Ttol
Shun.' I do not see exsetly the force <rf
in the last sentence, and have |
theirefiire abi^Iy translated the phrase literally. I
5 . This paiagra^ is to be ondentoodas qpoken I

by t Tin. The meaning of to apprehend,'

* to nndentand.' ia an advanoe on that of ,
simply *to know.’ The student arill ohnrva
also that it is used sctiTely three times, ~ * to
instmot.’ In , ‘thia

people,’ « 'mankind.' & — ^read a8,and.s

read abwiy, in and tone^'to advise,*

364

THE WORKS OF MENCIUS.

[bk. V.

^ K ^

^ Km m

m

11 ) 11 :^^
%oB>^ #

vW.

E

A 4.

t; e

KJE

S ^
m T

M S ^
# ^n ^

K:o lit.

'p,

A ^ ^

ffi

B m B
W A
iEJIil T
A ;^

such benefits as Y4o and Shun conferred, it was as if he himself
pushed them into a ditch. He took upon himself the heavy charge of
the kingdom in this way, and therefore he went to T'ang, and pressed
upon him the subject of attacking HsiA and saving the people.

7. * I have not heard of one who bent himself, and at the same
time made others straight ; — ^how much less could one disgrace him-
self, and thereby rectify the whole kir^dom ? The actions of the
sages have been different. Some have kept remote yVom court, and
some have drawn near to it; some have left their offices, and some
have not done so ; — ^that to which those different courses all agree is
simply the keeping of their persons pure.

8. ‘ I have heard that 1 Yin sought an introduction to T'ang by
the doctrines of Y4o and Shun. I have not heard that he did so
by his knowledge of cookery.

9. ‘ In the “ Instructions of 1,” it is said, “ Heaven destroying
Chieh commenced attacking him in the palace of MA. I commence
in Po.”’

nunf suppose Mendus to quote from some iSarm
of the hook referred to which Goofhcius dis-
^owed. The meaning is thstChieh’satroeities
in ^ in Md led Hearen to destroy him,

while 1 Tin, in aocordanoe with the will of
Heaven, advised Tang in Po to take action

against him. and both - -hh, *to
begin.' A** ^ W

‘to persuade.’ ‘advised him

abouL' 7. Compare Bk. IIL PL IL i. i, 5.

= ‘if we seek where they came to,

where they ceatered.’ & fl'-" in para*
graph I. 9. See the ShA^ching, IV. iv. a, but
the clasnc and this text are so dillerent that

1 *T. I. CH. vni.]

THE WORKS OF MENCIUS.

365

M

nTr^

iillliili}

^ ^ pT li ^ Ms^v# 5*

Chap. VIII. i. Wan Chang asked Mencius, saying, ‘ Some say
that Confucius, when he was in Wei, Kved with the ulcer-doctor,
and when he was in Ch'l, with the attendant, Ch’l Hwan was it
so t ’ Mencius replied, ‘ No ; it was not so. Those are the inven

tions of men fond of strai^ things. . , ™ .. , m

2 . ‘When he was in Wei, he lived with Yen Ch4u-yu. Ihe
wiv« of the officer Ml and Tsze-IA were sisters, and Ml told Tsze-
lA “K Confucius will lodge with me, he may attain to the ffigmty
of a high noble of WeL” Tsze-lh informed Confucius of this, and
he smf “ That is as ordered hy Heaven” Confucius went into
office according to propriety, and retired from it according to ^ht-
eousness. In r^ard to his obtaining office or not obtaming it, he
said, “That is as ordered.” But if he had lodged with the attendant

unworthy fiivourites of thoir respoctivo princes.

(in 3rd tone) ‘ one who is fond of

raising trouble,' and in a lighter sense, as httre.

8. VnmtoASKai or Conroonm waott otctaboe
<Mr nonexso wrxu uuwobmt i.

jH, <a swelling,' ‘an nicer,' and ^ (read
^^in ist tone), ‘a deep-seated ulcer.' Chd
Hri, after Ch»o ChT, takes the two terms as
in jhft translfttion. S<Mn0f however, take the
eharaoten as a man’s name, called also

mmm’

rig^t The ‘Historical Records' make
to have been the ennneh in attend an ce on the
duke of Wei, when he rode through the market-
place with the dncheoB, fbllowed by t he s^e,

to hu great disgust

eunuch.' Ennncha wwo employed during the
Ch&u dynasty. Both the men referred to were

‘ one who is fond of saying, and doing, strange
things.'

honso,'literalIy,‘*«sWhim.' Inpsr.4,J^^
‘by those of whom they are hosts ;'
‘by those whom they host,’ i. e.
makrdieir hosts. 2. Yen Ch'ftu-yu, called also
ffi ^ waaa worthy officer of WeL One
has it, that he was brother to Tsx^
id's wife, but this is probably incorreot Hi,
with the name Hsift (^), was an unworthy

366

THE WORKS OF MENCIUS.

[8K. V.

■ ■■ ■ ?LtS«®

± ^

s

W J.A

Wk^

0.)ilT±kS.I5Bk

W ^ {2/c

li \l

Chi Hwan, that would neither have been according to righteous-
ness, nor any ordering of Heaven.

3 . ‘ When Confucius, being dissatisfied in Lfi and Wei, had left
those States, he met with the attempt of Hwan, the Master of the
Horse, of Sung, to intercept and kill him. He assumed, however,
the dress of a common man, and passed by Sung. At that time, though
he was in circumstances of distress, he lodged with the dty-master
Ch’ang, who was then a minister of Ch4u, the marquis of Ch'an.

4 - ‘ I have heard that the characters of ministers about court may
be discerned from those whom they entertain, and those of stranger
oflScers, firom those with whom they lodge. If Confucius had lodged
with the ulcer-doctor, and with the attendant Chi Hwan, how c^d
he have been Confucius?’

Chap. IX. i. Wan Chang asked Mencius, ‘Some say that
PM-ll Hsl sold himself to a cattle-keeper of Ch'in for the Aina of

fitTonrite of the dake Ling. 3. Compare Ana-
lects, VIL xxii ; Hwan is the Hwan there.

in 1st tone,=f^ <to intercept’
JP , ‘small clothes,’ Le. the dress of a
eommonman. ‘the Pore,’ is the honorary
epithet of the officer who was Confacins’s host,
and m was the proper name of the prince of

Ch'in, with whom indeed the independence of
the State terminated. Ching^ it is said, after-
wards became ‘ city-master ’ in Song, and was
known as snch ; — hence he is sc styled here at

an earlier period of his life.

have a different application from what belonipi
to them in the lart chapter, par. 7.

9 . VixnicaTios or Pli-il Hst raox the

CH A Bfr B or BULLTWO HDCSELT AS A CT I I P TO BIS

aovasoexkbt* I. P&i-li was Tninisti^r
to the dnke Mfi difliosor of rirtosk

and maintainor of integrity’), n.a 6s9-6ao.
HU history will be found interestingly detailed
m the twenty-fifth and some snbseqnmit Books

in

maoB

about hiiO e Witli regard to that iii para*
graph, it is not ea^ to nndentand tiiapc^alar

01 zne 'jAistory of ths Several States
though the ineklents there an
of them, diiferent from Meneiiiifa itoh

FT. I. CH. IX.]

THE WORKS OF MENCIUS.

367

IM'X>^

fl if 4- # M ^ H 4.f

^ ^ A ^

five rams, and fed his oxen, in order to find an introduction to the
duke Mfi of Ch'in ; — was this the case V Mencius said, ‘ No; it was
not so. This story was invented by men fond of strange things.

2. * PAi-H Hsl was a man of ill. The people of Tsin, by the
inducement of a round piece of jade from Ch'M-chl, and four horses
of the Ch'il breed, borrowed a passage through Yii to attack Kwo.
On (hat occanon, Kung Chih-ch'l remonstrated against , granting their
request, and PAi-11 Hsl did not remonstrate.

3. * When he knew that the duke of Yli was not to be remon-
strated with, and, leaving that State, went to CJh'in, he had reached
the age of seventy. If by that time he did not know that it would
be a mean thing to seek an introduction to the duke Mil of Ch’in
by feeding oxen, could he be called wise ? But not remonstrating
where it was of no use to remonstrate, could he be said not to be

aceonnt refened to. The account in ' the
‘Hiatorical Recoide,’ gg, is, that,!

after the sabrersion of To, Hsi followed its
eaptiTe doJce to Tsin, refining to take ser-
vice in that State, and was afterwards sent
to C3i*in in a menial capacity, in the train
of the eldest daughter the bouse of Tsin,
who was to become the wife of the dnko Mil.
Disgusted at being in such a position, Hsl
absconded on the road, and fleeing to Gh^, he
became noted for his skill in rearing cattle.
The duke Kfl somehow heard of bis great
eapacify, and sent to Oh'S, to reclaim him as
a runaway servant, idSning also to pay for his
ranamn five rams’ skins. Hewasaii^dtooffer
a more valuable ransom, lest he should awaken
suspieiona in Ch*fi that he wanted to get Hat

on account of his ability ; and on obtaining
him, he at once made him his chief min ister .

— resdfssc, 4th tone, ‘to feed.’

— as in chap. 7, the ist tone.

as in last chapter, a. Ch'fii-eht and Oh'S were
the names of places in Tsin, the one famous for
its jade, the other for its horses,
tone, team of four horsea* Kwo and TQ
were* small States, adjoining eaeh other, and
only safe against the attacks of their more
pow erfu l neighbour, Tsin, by their mutual
union. Soth the officers of Td, Knng Cbih*
ch*i and Pdi-U Hsi, saw this, but Hsi saw also
that no remonstranees would prevail with the
duhe of TO against the bribes of Tsin. 3.

368

THE WORKS OF MENCHJS.

[bk. V.

P

M

Z

z^m

^‘1

IfaZ.

7iii^ ' 4

if

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Z 4 .: 5 fe

mMZ^M

mMX'St

if

W<2t-^if

wise 1 Knowing that the doke of Yii would be ruined, and leaving
him before that event, he cannot be said not to have been wise.
Being then advanced in Qiin, he knew that tbe duke Mil was one
with whom he would enjoj a field for action, and became minister
to him ; — could he, acting thus, be said not to be wise ? Having
become chief minister of C!h'in, he made his prince d^ingoished
throughout the kingdom, and worthy of being handed down to future
ages ; — could he have done this, if he had not been a man of talents
and virtue ? As to selling himself in order to accomplish all the
aims of his prince, even a villager who had a regard for himself
would not do such a thing ; and shall we saj that a man of talents
and virtue did it ? ’

— UiU may have been prudent, but waa
notbonourable. It is contrary to other aceounts
ct Hai’s conduct. He is said to bave urged

Chih^chT to leave Tit after his remonstaance^
while he remained himself to be with the dnke
in the evil day which he saw approaehing.
Pe taken together.

PT. II. CH. I,]

THE WORKS OF MENCIUS.

369

WAN CHANG. PART II.

^,~F ^
^ ^ w S'J ^ ^

Chapter L i. Mencius said, ‘Po-1 would not allow his eyes to
look on a bad sight, nor his ears to listen to a bad sound. He
would not serve a prince whom he did not approve, nor command
a people whom he md not esteem. In a time of good govemm^t
he took office, and on the occurrence of confusion he retired. He
could not bear to dwell either in a court from which a lawless govern-
m^t emanated, or among lawless people. He considered his
iu tb© same place with a villager, as if he were to sit amid mud and
coals with his court robes and court cap. In the time of Ch&u he
dwelt on the shores of the North sea, waiting the purification of the
kingdom. Therefore when men note hear the character of Po-i, the
corrupt become pure, and the weak acquire determination.

E How OoHnion™ ww««b wo« a«> w- people stop.' ^ U properly ‘etopid,’ ‘obrti-

aunBXOBTOAU.0THSEBAeaii. I. Compare Bk. here as opposed to , we moat toke

II- Bk X. ii. aa, and ix ; Bk. IV. Pk I. xiii. x. ^ sense of ‘ corrupt.' Julien, indeed,

miAzmm , ^tlie plwe whence j takes in sense of *ito6CTT8 wh ditMtundt*

yvm gowmunent uenea,' to. » court. :j|| But it isbotter to reUin its proper signifioaiion,
‘the ptaco where penreiue ' and to alter that of with the gloae in the

VOL. IL B b

370

THE WORKS OF MENCIUS.

[bk. V.

®f#*f gf f 3cS,

2 . ‘t Ym said, “Whom may I not serve! My serving him
makes him my sovereiOT. What people may I not command ! My
commandmg them makes them my people.” In a time of good
goirenment ^ took o£5ce, and when confusion prevailed, he also
office. He said, “Heaven’s plan in the production of mankind
is this that they who are first informed should instruct those who
are la^ m being informed, and they who first apprehend principles
Mould instruct those who are slower in doing so. I am the one of
Heaven s people who has first apprehended I will take these prin-
mples and insert the people in them.” He thought that among afl
the people of the kingdom, even the common men and women, if there
were a^ who did not share in the enjoyment of such benefits as
m and Sh^ oonferred, it was as if he himself pushed them into a

himself the heavy charge of the kingdom.
^ ashamed to serve an impure prince
nor did he thmk it low to he an infericw offioer. When .SSSS
to employment, he did not conceal his virtue, hui made it a point to

!?«•••??*

-‘if there wore .1^ who did not hjtreiHtrt in

II.Ft.I.ii. aa; andBtV. PtUTiia-d. the enjoyment,’ *o. 3. Compare BLIT Pt. I.

PT. II. CH. I.]

THE WORKS OF MENCIUS.

371

t. t) W M

VI r-t VI STT /JC'

4."f ^4.aT»««.A
# iL.B "T a ^ «

H » s B s fi a
« « IT * A S; # 7;

cany out his principles. Wlien dismissed and left without office,
he did not murmur. When straitened by poverty, ho did not
grieve. When thrown into the company of village people, he
was quite at ease and could not bear to leave them. Se had a say-
inp, “ You are you, and I am I. Although you stand by my side
with breast and arms bare, or with your body naked, how can you
defile me 1 ” Therefore when men now hear the character of Hfii
of Lifi-hsi 4 , the mean become generous, and the niggardly become
liberaL

4. ‘ When Confucius was leaving Ch'i, he strained off with his
hand the water in which his rice was being rinsed, took the rice, and
went away. When he left Lfi, he said, " 1 will set out by-and-by
— ^it was right he should leave the country of his parents in this
way. When it was proper to go away quickly, he did so ; when it
was proper to delay, he did so ; when it was proper to keep in retire-
ment, he did so ; when it was proper to go into office, he did so : —
this was Confudus.’

5, Mendus said, ‘ Po-i among the sages was the pure one ; 1 Yin

is wanting Hiere, nutkoB the of that

plnee more plain. is ‘ to hSTO the arms
hare,'and^^|^< to pntoffall the upper garment'
together, is* to hare the body naked.'
Here and in par. i, is expresaed more nearly

B '

by ‘ character,' than by any other Eng^sh term.

* to rinse or wash riee,’ ‘ the water in
which rice is washed.' The latter is the sense
here. ^ ^ ^ was the answer giren

by C<mfocias to Tsse-ld, who wished to hnny
him sway. s. I have invented the adjective

b 2

372

THE WORKS OF MENCIUS.

[bk, V.

I'J 4. n -iL & 4c S-

^ ^ 4k ^ ^ ^

4c4k» fg 4k

S SIJ M # 4k S # ^

^ Ji 3E # ± Tk

W4k*^ #k^ ^ ^k^

iJ ft 4o^ t.

t

was the one most inclined to take office ; H 6 i of Lih-hsi4 was the
accommodating one ; and Confucius was the timeous one.

6. ‘In Confucius we have what is called a complete concert,
A complete concert is when the large bell proclaims the commence-
ment of the music, and the ringing stone proclaims its close. The
metal sound commences the blended harmony of all the instruments,
and the winding up with the stone terminates that blended har-
mony. The commencing that harmony is the work of wisdom.
The terminating it is the work of sageness.

7 . ‘As a comparison for wisdom, we may liken it to skill, and as
a comparison for sageness, we may liken it to streng^ ; — as in the
case of shooting at a mark a hundred paces distant. That you reach
it is owing to your strength, but that you hit the mark is not owing
to your strength.’

'timeous' to translste the here, meaning
that Confocins did at ereiy Mnw what the eircum-
atanoee of it required, possessing the qualities
of aU other sages, and displaying them, at the ;
proper time and place. 6. The iUostration of
Confucius here is from a grand performance of
music, in which all the eight kinds of musical
instruments are united. One instrument would
make a^ ‘ small performance.’ Joined,

they make a ‘a collected great

pmrfbimanoe,’^ ‘a concert.’ ^,^,*ndj^l

are all used as yerba ‘diseiiminatad

rules,’ indicates the separate music of the
yarious instruments blended together.

and mz are not parts of the eoneert,
but the sisals of its commencement and close,
the referring to ^ 7. Obserre

the comma after and

the eomma after anH

‘ ^e other three worthies, it is observed, * ear-
ried one point to an extreme, but Confucius was
complete in eveiything. We maj compare
ea 42 h of tbAm to <me of the nrasftTifi^ but Ckm*

PT. H. CH. II.]

THE WORKS OF MENCIUS.

373

± Jh —

±

it-m

— 4.

T w
^

m

#7i4

a

WKK0,
t ^ ^

Chap. IL i. PSi-kung 1 asked Mencius, saying, ' What was the
arrangement of dignities and emolaments determined by the House
of (Mur

2. Mencius replied, ‘ The particsilars of that arrangement cannot
be learned, for the princes, disliking them as injunous to them-
selves, have all made away with the records of them. Still I have
learned the general outline of them.

3. ‘ The Son of Heaven constituted one dignity ; the kung one ;
the hIu one; the pAi one; and the tsze and the nan each one
of equal rank : — altogether making five degrees of rank. The ruleb
again constituted one dignity ; the chief minister one ; the great
OFFICERS one ; the scholars of the first class one ; those of
THE MIDDLE CLASS one ; and those of the lowest class one ; —
altogether making six degrees of dignity.

fiieiiis was the grand, harmonious air of heaven,
flowing throu(^ all the seasons.’

2. Tmc AssaaexxEBT or nioirniES aan eholo-
■nra aoooaniKs xo trs. DTirasrT or Cbao.
I. P 6 i-kang 1 was an officer of the State of Wei.
The doable aomame, ‘Northern-palace,’ had
probably been given to the - founder of the
fiunily from his residence, a. Many passages
might be quoted from the Lt Chi, the ChAu Li,
and the fflifl-ching, illustrating, more or less,
the dignities of the kingdom and their emolu-
ments, but it would be ot little use to adduce
them after MenciuaTs declaration that only the
general outline of them could be ascertained.
It is an important fact which he mentions,
that the princes had destroyed 3 rd tone^

many of the records before his time. The
founder of the Ch'in dynasty had had prede-
oeaaors and patterns, 4 th tone, ‘ to hate.’

have been rendered

' duke, marquis, ean, viscount, and baron,’ and
also ‘ duke, prince, count, marquis, and baron,’
but they by no means severally correq>Md to
those ^gnities. It is better to refaun the
Chinese deeigiistions, wiiich, no doubt, were
originally meant to indicate certain qualities
of those bearing them. .^ = ‘ju 8 t, correct,
without selfishness.’ •taking care oi^’ —

in the sense of ‘guarding the bordersand
important places agunst banditti ; possessed of
the power to govern.’ conveys the idea of

‘ elder and intelligent,’ ‘ one capable of presiding
overothers.’ ‘to nourish,' ‘one who

genially oberisbes the people.* ^(from 0 g,
‘field,’ and^, ‘ strength’ j, * one adequate to

374

THE WORKS OE MENCIUS.

[BE. V.

M,m ^ t. M + + ft

t « « «. J A -t M.#.
0 B m @ -f-

^ f-* U -*■ • ■■ ^ ^ fc "’ ■- • - «

* :!r » * ?es^.*g H :i5r *4

fflWft^^PSsaWflli.

4. ‘To the Son of Heaven there was allotted a territoiy of
a thousand li square. A Rung and a H 4 u bad each a hundred U
square. A PM had seventy It, and a Tsze and a Nan had each fifty
li. The assignments altogether were of four amounts. Where the
territory did not amount to fifty It, the chief could not have access
himself to the Son of Heaven. His land was attached to some
HAu-ship, and was called a Fd-Ytmo.

5. ‘ The Chief ministers of the Son of Heaven received an amount
of territory equal to that of a HAu ; a Great officer received as much
as a FAi ; and a scholar of the first class as much as a Tsze or a Nan.

6. ‘ In a g^eat State, where the territory was a hundred U square,
the ruler had ten times as much income as bis Chief ministers;

oBioe and labour.’ The name of ^*, ‘ruler,’
‘aorereign,’ ia applicable tv all the dignities
enumerated, mid under each of them are the
secondary or ministerial dignities.

' one who can illnstrste what is good snd ri^t.’

‘a great snstainer.’ ‘a scholar,’ ‘an

‘ the designation of
one entrusted with business.’ 4.
y . — this means, according to the commen-

‘ 1,009 K in breadth, and

tator ^

1,000 R in loigth, making an area of 1,000,000
K.’ On thia, however, the following judgment
ia given by the editors of the imperial ^tion
of the five CMng of the preaent dynasty: —
‘Where we find the word square m we are
not to think of an exact sqnare, but simply
that, on a calculation, the amount of territory
is equal to so many squares. For instance, we

are told by the minister Tmn that, at the
western capital of CUln, the teiTit<ay waa 800
S sqnare. Tbe meaning is that there wan
8 x8 squares of 100 li. At the eastern espUal
again, the territory was 600 S sqoars, or
6x6 squares of 100 & Putting these two
together, we get the total of t,oao S aqoain.
So in regard to the rarious States ot the
princes, we are to nnderstand thiA, howerer
their form might be varied by the Will, and
rivers, their ares, in round numbers, amounted
to BO much ; ’—see in the Id Chi, m. I, a, where
tJ>et**t>hower^^isnotatallperspionoua. |l|^,
•iteched;’ J^, ‘meritorionsness.’ These

States were too amaU to boar the mqieiisee eC
appearing before tlm eoverrign, and theraforsL
the namoe and su m a me e <rf their ehiefe wen
mnt into court by the great prineea to whom
they were ottsGbs^ or peAaps they appMied in
their train;— see on Analecta, XYLi. r. 5. yg

!■ > ‘Heed scholar,’ could only be applied to
the scholars of the first class in the sovereignls
immediate ^vemment. & 1SA«®
would bo ruzuen^ oleilcsp and otbor siib<^

THE WORKS OF MENCIUS.

375

Pr. It. CH. II.] V.*. —

0 4oW ± ^ ? 2 fir

® ^ "t ^ S $ 4

I'll I m IS ^

a Chief minister four times as much as a Great oflScer; a Great
oflBcer twice as much as a scholar ofthe firet class ; a scholw of
the first class twice as much as one of the middle 5 a scholw
of the middle class twice as much as one of the lowest; the
scholars of the lowest class, and such of the common people as
were employed about the government offices, had for their emolu-
ment as much as was equal to what they would have made by

tillin g the fields. ^ -x *■

7, ‘In a State ofthe next order, where the territory was se^nty
It square, the ruler had ten times as much revenue as Ins Chiet
mimster ; a Chief minister three times as much as a Great officer
a Great officer twice as much as a scholar of the

ofthe first class twice as much as one of the m^dle ; a s^ol^ of
the middle class twice as much as one of the lowest ; the schol^
the lowest class, and such of the common people as were employ^

about the government offices, had for finlZ

as was equS to what they would have made by „

8. *2 a smaU State, where the temtory was
ruler had ten times as much revenue as ffis

a Chief minister had twice as much as a Great officer ; a

t^oe as much as a scholar of the highest da^; a scholar of the

highest class twice as much as one of the middle ; a scholar o

dinulM, which •jj^eur in the Chin Lt, of mntuM

BtF. Chft Hal gin» hi# Jj^^hUo the Undloa# aehoUre and other

.ubonUnatoaieoeiredaceordu^totheu^ome

376

THE WORKS OP MENCIUS.

[BK. V.

4ft

* * A.* ^ if

« AJiff HT-t

# A ^ ft 4 ±

iii 4fi^s$

% M ^ A»^ m P it

y ►t #

■F

the middle class twice as much as one of the lowest ; scholars of the
lowest class, and such of the common people as were emplojed about
the government offices, had the same etnolnment ; — as much, namely,
as was equal to what they would have made by tilling the fields.

9. ' As to those who tilled the fields, each husbandman received
a hundred m&u. When those m&n were manured, the best husband-
men of the highest class supported nine individuals, and those ranking
next to them supported eighk The best husbandmen of t^e second
class supported seven individuals, and those ranking next to them
supported six; while husbandmen of the lowest class only supported
five. The salaries of the common people who were employe aMut the
government offices were regulate according to these differencea’

Chap. III. i. Wan Chang asked Meneiut, saying, ‘ I venture to
ask the principles of fidendship.’ Mencius replied,' Friendship should
be maintain^ without any presumption on the ground of one’s
superior age, or station, or the circumstances of his remtivea Friend-
ship teith a man is fiiendship with his virtue, and does not admit of
assumptions of superiority.

from the luid. 9. — read tsu. ' w ^ ^

ftfae, ^uneren,* * dilTerant/ 3®^ tone, harmg refsrenoe to age. W.

3. FBZBVOraiP MUST KATS BKRBXSCS TO THB

y iK i i/K OF THK nu£in>. Thxrk kat BK HO AB- *006 s brethren^* in the vridost jeoeptatioM,

smonoH OH tox gbouhd or ohs’s own abyah- of that term. Observe how 4fl tabes ap

THE WORKS OF MENCIUS.

377

PT. n. CH. HI.]

«ilf f S'1^1

114.91 ® li 5 2 A A.®

A#,W*

If^ff

2. ‘There was Ming Hsien, chief ^ a
chariots. He had five friends, namely, Yd-ching CJnA, Mu Chimg,
and thTee others whose names I have forgotten. With those fave
men Hsien maintained a friendship, because they tho^ht nothing
about his famUy. If they had thought about his family, he would
not have maintained his friendship with them. j j i > .

3 ‘Not only has the of a familj of a hundred chariots
acted thus. The same thing was exemplified by the sovereign of
a small State. The duke fidi of R said, »I treat Tsse-sze^ my
Teacher, and Yen Pan as my Friend. As to Wang Shun and Ch ang

hM the sovereign of a small State acted thus. The
same thing has been exemplified by the sovereign of a large State.

the preceding go®* on to its explana-

tion. U refers to the indiTidnal who is the
object rfilie ; friendship with h im asy^
tnoos wiU tend to help onr virtne.

*to hsTO presumptions,' vrith reference of course
to the three points mentioned, but as of those
the second most readil 7 comes into collision
with friendship, it alone is dwelt upon in the
sequel 9. MIhigHsien,— see * Great learning.

Comm. X. 02. 3. read Pi, — see Analects,

VLvii. We must suppose that after the time

of Confucius, some chief had held this ^*oe
and district with the tiUerrfXung. ‘HioKind
/Jgy is the honorary epithet Tsso-b» is
Confucius’s grandson, !’“'*• ^***

Pan anuears to hare been the son rf the sage s
Sro^t^ple. 4 - Fing(‘Th.Pao^r’)
was the honorary epithet of the duke n. c.
556.531. H*i Twg was a famous worth;^
his State. ^ 35;-. ‘o^w being said.’

878

THE WOEKS OF MENCIUS.

[bk. V.

^ -tfert ^
^ jt

T!^ ^

i ^

Z'^

4

m M'J :4
^ # AW
4lgg¥-
^ H. ■2?

H ^ IJJ

W A 2r ^

E ^ IiJ 4.

There was the duke P'ing of Tsin with H&i T'ang: — wh^ Tang
toid him to come into his house, he came ; when he told him to M
seated, he sat ; when he told him to eat, he ate. There might only
be coarse rice and soup of v^etables, but he always ath his fill, not
dating to do otherwise. Here, however, he stopped, and went no
farther. He did not call him to share any of Heaven’s places, or to
govern any of .Heaven’s offices, or to partake of any of Heaven’s
emoluments. His conduct was but a scnolar’s honouring virtue and
talents, not the honouring them proper to a king or a duke.

5. * Shun went up to court and saw the sovereign, who lodged
him as his son-in-law in the second palace. The sovereign also en-
jwed there Shun’s hospitality. Alternately he was host and guest.
Here was the soverei^ maintaining fiiendship with a private m an.

read tea, 4Ut tone. Tbs after I
and ^ ^ is wanting In many

copies.

Beem to be a eomplaint that the doke did not
share with the sob<dar his own rank, dei, bot
the meaning in the translation, which ia that
given by the commentator, isperhape the eorreot
one. Bank, station, and revenoe are said to be
Heaven's, as entmrted to the mler to be eon*
ferred on individuals able to oeeopy in them
for the poblie good. 5. In this paragraph,
Meneins advanesB another st^ and exemplifles
the highest style of fllendahip. Chtk HM, after

Ch»o Ch'l, explains by J[;^, as if it were
‘ to go np to,* i e. to oonrt.

■attached or snpplemental pelaee.*

that be went to Shan’s palace, and partook of
bis food.* The more common meaning of
however, is ‘to oatertain.* the sub-

ject is only Tie. fr* ■ made a goeat * of Shun,
was the boat, ‘made a boat* of Sbu,

PT. II. CH. IV.]

THE WOaKS OP MENCIUS.

379

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6. ‘ Eespect shown by inferiors to superiors is called giving to
the noble the observance due to rank. Aspect shown by superiors
to inferiors is called ^ving honour to talents and virtue. The
rightness in each case is the same.’

Chap. IV. i. Wan Chang asked Mencius, saying, ‘I venture
to ask what feeling of the mind is expressed in the presents of
friendship V Mencius replied, ‘ The feeling of resp^’

2. * How is it,’ pursued Chang, ‘ that the declining a present is
accounted disrespectful ? ’ The answer was, ‘‘When one of honour-
able rank presents a gift, to say in the mind, “W^ the wot in
which he got this righteous or not? I must know this before I can
receive it — this is deemed disrespectful, and therefore presents are
not declined.’

3. Wan Chang asked again, ‘ When one does not take on him
, in so many express words to refuse the ^ft, but having declined it

wasthe guest. 6. ‘for.’

, ‘the rightness or propriety of things.’

4. How MxiroiDs defended the acceftihs
FBBSD nS FBOX THE PBINCBS, OPPBEBSOBS OF THE
FEOFLB. I. is explained by
term is not to be taken in the sense of ‘to
receiye,’ bat as a synonym of If we dis-

tangnish the two words, we may take as
» the of the last chapter, and the
gift, expressiye of the friendship, a. Chd Hal
says he does not understand the repetition of
It hap probably crept into the text

tiiToogh the oversight of atnuisoriber, unless
we suppose^ with the that the repeti-

tion indicates the firmness and decision with
which the gift is refused^ but the introduc thm

of that element seems out of pUee. 0 *

(nteriiis to ^ 0)

— ^ ia the reflection passing in the mind, as
in the next paragraph also. Wo must su ctow
as the nominatiTO in

is not to bo understood of ^Tan
Chuig, but as indicating the hesitancy and
delicacy of the scholar to whom a gift is offered.

380

THE WORKS OF MENCIUS.

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in his heart, saying, “ It was taken him unrighteonsly from the
people,” and then assigns some other reason for not rooeiving it ; —
18 not this a proper course 1 ’ MettetuB said, ‘ When the donor offers
it on a ground of reason, and his manner of doing so is according to
propriety ; — ^in such a case Confucius would have received it'

4 * Wan Chang said, * Here now is one who stops M»d robs people
outside the ^tes of ^the ci^. He offers his gift on a ground of
reason, and does^so m a manner according to propriety j— would
the reception of it so acquired by robbery be proTCr!’ Kencius
replied, ‘ It would not be proper. In “The Announcement to K'ang”
it 18 said, » When men Mil others, and roll over their bodies to take
their property, being reckless and fearless of death, among all the
people there are none but detest them : "—thus, such characterH are
to be put to death, without waiting to give them warning. Yin re-
ceived this rule from HsiA and ChAu received it from Y^dl It cannot

stUl referring to
and to the dewiringnea* of the
scholar, or something in his cimunstanoes
which renders the gift proper and seasonable.
Compare Bk. II. Ft. H. Ui. 3, 4. The meaning
of ia determined (contrarjr to ChAo Chi)
by the sdiieh takea its pisoe in the next
parsgraph. 4. mnz^~m ssinBk.
IV.PtlLxxxia..

m as in the last paragraph, adesrhially, • |

'inthiaeaae.* see tha Shft-AiiiSi

Bk. V. X. 15, though the text la soBMiHiat altsMd
in the quotation, and ^ and take tha

place of and ^1^. •for the sake e<^’

Le.totake. . . . ^jaapaan^ofediieh
the me a nin g la much dii^nted. OhftHalasq^
pons H a gloas that haa crept into the text.
I hare given it what seamed tha moat likely
tnuulation.

to whmn the gift is oifortd, and the ftoit

PT. n. CH. IV.]

THE WORKS OF MENCIDS.

381

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be questioned, and to the present day is clearly acknowledged.
How can the gift of a robber be received 1 '

5. Chang said, ‘ The princes of the present day take firom their
l^ple just as a robber despoils his victun. Yet if they put a good
moe of propriety on their g^fts, then the superior man receives them.
I venture to ash how you explain this.’ Mencius answered, ‘ Do
you think that, if there should arise a truly royal sovereign, he
would collect the princes of the present d^, and put them all to
death t Or would he admonish them, and then, on their not chang-
ing their way% put them to death 1 Indeed, to call eveiy one who
takes what does not properiy belong to him a robber, is pushing
a point of resemblanoe to the utmost, and insisting on the most re-
fill idea of righteousness. When Confucius was in office in Lil, the
people struggled together for the game taken in hunting, and he
also did the same. 1 £ that struggung for th6 captured game was
proper, how much more may the gifts of the princes be received !’

6. Chang urged, * Then are we to suppose that when Confucius

robtwty. 5. above. By S'

Chaag aUndeato Meaelea bimaelf. pK — 4tti
toM^ *to take together.’

^te. — meaaltr. ‘SlUiigt^aieaemblaiieetothe
e a tieml^ of riffUMoanaai;* the meaning ia

u ia tiM toMulatbufte mm (cMs) is nnin-

tellMUe to Chft Hd. I have given the not
nnlikely explanation of Chto Chx But to get
rid of the deelaiatfam that ConAicios him^f
joined in the struggling^ the erities aU say it
only means that he aUowed the eostom.— The
introdnetion of this yielding on the part of
Confheias to a volgar mnetiee is an adroit ma*
noeuvre by Meneios. The <dIlBnoe of the peo^
against propriety in stmg^Ung for the game,

382

THE WORKS OF MENCIHS,

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held office, it was not with the view to carry his doctrines into
practice ? ’ ‘It was with that view,’ Mencius replied, and Chang
rgoined, * If the practice of his doctrines was his business, what
had he to do with that stru^ling for the captured game V Mencius
said, ‘Confucius first rectified his vessels of sacrifice according to
the registers, and did not fill them so rectified with food gathered
from every quarter;’ ‘ But why did he not go away 1 ' ‘ He
wished to make a trial of carrying his doctrines into practice. When
that trial was sufficient to show that they could be practised and
they were still not practised, then he went away, and thus it Tvas
thau he never completed in any State a residence of three j^ears.

7 . ‘Confucius took office when he saw that the practice of his
doctrines was likely ; he took office when his reception was proper ;
he took office when he was supported by the State. In the case of
his relation to Chi Hwan, he took office, seeing that the practice of

Mid the offence of the princes in robbing their
pec^le, were things of s different elses. Tet
ICencins’s defence of himself in the preceding
pert of the paragraph is ingenious. It shows
that he was eminently a practical man, acting
in the way of exp^ency. How far that way
may be pursued will always depend on circum-

stances. 6. (and tone, in-

terrogatiTe)= ^ J|^ fy ^ ^

^ a question

of Chang. is nnintel-

ligible to Chu Hsl. The tran^tion is after the

commentator HsC ‘ Food gathered

from every quarter,’ — i. e. gathered without dis-
crimination. It would appear that the practice
of had some connexion with the offer-

ing of sacrifices, and that Confdcins thought
that if he only rectified the rules for sscrifiee,
the practice would fail into disuse. But the
whole passage and its bearing on the struggling
for game is obscure. — <a prognostio,’ ‘an

omen,’ used figuratively. 7. See the ‘ Iiife of
Confucius,’ though it is only here that wo have
mention of the sage’s connexion with the dnhe
Hsiao. Indeed no duke mipears in the ann^
of Wei with such a posthumous title. Chft Ha
supposes that the duke Ch'ft (see Analects, VU-
xiv, note) is intended, in wlueh the author of

PT. II. CH, V.]

THE WORKS OF MENCHTS.

383

S W :£•# -&•*

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his doctrines was likely. With the duke Ling of Wei he took office,
because his reception was proper. With the duke Hsi 4 o of Wei he
took office, because he was maintained b^ the State.’

Chap. V. i. Mencius said, ‘ Office is not sought on account of
poveity, yet there are times when one seeks office on that account.
Marriage is not entered into for the sake of being attended to by
the wife, yet there are times when one marries on that account.

2. ‘ He who taTces office on account of his poverty must decline
an honourable situation and occupy a low one; he must decline
riches and prefer to be poor.

3. ' What office will be in harmony with this declining an honour-
able situation and occupying a low one, this declining riches and
preferring to be poor ? jSWA an one as that of guarding the gates,
or beating the watchman’s stick.

4. ‘ Confudus was once keeper of stores, and he then said, " My
calculations must be all right. That is all I have to care about.”

Tteteit

mantions Chi Hwan, and not dnke Ting, bo-
ennae the dnke and his government were under
the e<mtrol oi that nobleman.

6. How OVFICC lUT BB TAKIB OB AOOOUBT OF
FO'FBBTT,BOTOHI.TOBaEBZAIBOOHDinOHB. I.
and Si SE, — ^it is as well to translate here

abstrastly, ‘ottoe,* and ‘marriage.’ 4^

toBe^ ‘for,* ‘on aoeonnt ot' The prcqper motive
for taUng office is supposed to be the oarrying
ptino^les — the truth, and the right — into prao-
tiee, and the proper motive for marriage is the
begetting of children, or rather of ason, to con-
tinue one's line. — not interrogative, but

serving as a pause for the voice. ^^,4tbtone,
‘the being supported,’ but we may take it

generally, as in the translation, a. g , — ^i. e.

‘an honourable situation,' and c

‘ rich emolument.' 3. the rst
tone, ‘how.’ The first as above, and help-

ing the rhythm of the sentence,
round the barrier-gates, ' embracing ' them, as
it were) and are to be taken together,

andnotastwothing^or offices; seetheYl-ehing;
App. m. Sect. II. ik 4. In Sze-mA Ch’ien's
History of Confooins, for (4th tone) vre

have but in a ease of this kind

theauthori^ofXeneinsistobefidlowed.

— read kteai, 3rd tone, ‘entriea in a bo^.'
Annnsl calcnlationa of accounts are denomin-

384

THE WOBKS OF MENCIUS.

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He was once in charge of the public fields, and he then said, “The
oxen and sheep must be ikt ana strong, and superior. That is all I
have to care about.”

5. ‘When one is in a low situation, to speak of high matters is
a crime. When a scholar stands in a prince’s court, and his prin-
ciples are not carried into practice, it is a shame to him.'

Chap, VI. i. Wan Chang said, ‘What is the reason that a
scholar does not accept a stated support from a prince ? ’ Mencius
replied, ‘ He does not presume to do so. When a prince loses his
State, aud then accepts a stated support from another prince, this is
in accordance with propriety. But lor a scholar to accept such sup-
port from any of the princes is not in accordance with propriety.’

2. Wan Chang said, ‘If the prince send him a present of grain.

•ted end monthly, gr, when a distinetion
ia made between the terms, g , 4^1 tone.
(4th tone)

but I do not understand the use of in
thissenae. Here again the history haa

offices

Conftioina twk, before the death of his mother,
and while they were yet struggling with poverty.

5- JL -^ (= A ^ ^

and tone), — it is diffieult to express the force
of the ; ‘to stand in a man'a proper court,'
Le. the coort of the prince who haa caUed him
to office, and where be mipiu to develop and
carry out his principles. It is said that this
paragraph gives the reasons why he who takes
office for poverty moat be content with a low
sitnation and amaU emolument, but the con-
nexion is somewhat difficult to trace. The

says ‘Why did Confhcins

I confine himself to having hia calculations exact,
and his cattle sleek and &t ? Because in hia
bumble position he had nothing to do with
business of the State, and he would not incur
theerimeofusurpingahigheroffice. H^making-
a pretence of poverty, a man keep long slinging
to high office, he stands in his prince’s court,
but carries not principles into practice : — can
be lay his hand on his heart, and not feel the
shame of making his office of none effect?' This
is tme, but it is not necessary that he who takes
office because he is poor should continue to
occupy it simply with the desire to get rich. .

6. How a BCSOLAB MAY nOT BEOOXX A mowu-
DEDT BT AOOEFIUS PAT WIXKOUT OmCIS, ASS BOW

rax as FB A Tx r) PBaBawa or a PBjotiai to a bch oi a w
bust bb hadb I, is here the scholar, the
candidate Ibr public office and nae, stiU un-
employed. , ‘ does not depend on,’ i.e.

ssaure himself of a regular support by receiving
r^nlar pay though n^ in office. Ononeprinee,

PT. II. CH. VI.]

THE WORKS OF MENCIUS.

386

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yor instance, does he accept it ? ’ ‘He accepts it,’ answered Mencius.
‘ On what principle of righteousness does he accept it?’ ‘ Why —
the prince ought to assist the people in their necessities.’

3. Chang pursued, ‘ Why is it that the scholar will thus accept
the prince’s help, but will not accept his pay ? ’ The answer was,
‘ He does not presume to do so.’ ‘ I venture to ask why he does
not presume to do so.’ ‘ Even the keepers of the gates, with their
watchmen’s sticks, have their regular offices for which they can take
their support' fium the prince. He who without a regular office
should receive the pay of the prince must be deemed disrespectful.’

4. Chang asked, ‘If the prince sends a scholar a present, he
accepts it ; — I do not know whether this present may be constantly
repeated.’ Mencius answered, ‘ There was the conduct of the duke

driven frcnn his State, finding an assured and
TMolar snppoit with another, see the U-ohl,
Seet L i. 13. It is only stated there, how*
ever, that a prince did not employ another
refugee prince as a minister. Weknowonlyfrom
Meneios, so fkr as I am aware, that a prinoe
driven from his own dominions would find
maintenance in another State, according to a

sort of law. a. ‘ what is the principle

of ri^teonaneasT' or simply — ‘what is the ex-
planation off’ ‘to give alms,’ and

generally to help.the needy. Bk.II.

PL L V. ^ A scholar not in office is only one
of the people. 3. ‘ if he give him,’

VOL. n. C

‘givehim pay.’ Thisbrings
out all the meaning that is in
p , — ^1^ is passive, or- ‘ to receive pay.’

‘disrespectful,’ is to be taken, in its im-
plication of a want of humility in the ediolar,
who is only one of the people having no office,
and yet is content to take pay, as if he had.
4. read *>*», 4th tone (below, the same ,
‘frequently.’ ‘‘“Idron fiesh,’ he.

fieeh cooked.

tion with the hand’ 4th tone,

^ was Tkze-sze’s name. To bow, raising the

C

388

THE WORKS OF MENCIUS.

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men, who have not p.-esented the introductory present and become
ministers, should not presume to have interviews with the prince.’

2. Wan Chang said, ‘If a common man is odled to perform any
se^ce, he goes and performs it ;— how is it that a scholar, when the

S nnce, wishing to see him, calls him to his presence, refuses to go ?’

lei^us^ replied, ‘ It is right to go and perform the service ; it would
not be right to go and see the prince.’

3. ‘And,’ (tdded 3fenc*tt», ‘on what account is it that the prince
wishes to see the scholar f ‘ Cecause of his extensive information,
or b^use of his talents and virtue,’ was the reply. ‘If because
of his extensive information,’ said Mencius, ‘such a person is
a teacher, and the sovereign would not call him ; — how much less
may mv of the princes do so 1 If because of his talents and virtue,
then I have not h^rd of any one wishing to see a person with those
qnahties, and calling him to his presence.

4. ‘ During the frequent interviews of the duke Mh with Tsze-sse,

dividual maybe eaUed a e , as being a subject, i
and bound to serve the sovereign, and this is
the meaning of the term in those two phrases.
In the other case it denotesone who isoflaeially

•a minister.’ j5f»— «*S “ 3 rd

tone; seeBk.III.Pt.IE%i, and notes. There
is afuneinthe^^, which

it ifl d^cQlt to io^cate in another language,
a. * It U right to go and perform the service/ j

s. e. it is right in the common to perlinn

service being his or office. And so with
the^cholar. He will go when called ss a soholar
should be called, bat only then. ^ The

are all in the 4th tone. It mimt be bmme in
mind that the conversation is all about a
who is not in office j compare par. ^ 4*

^ (in 4th tone) g -=f*. f|| ^

PT. II. CH. VII.3

THE WORKS OF MENCIUS.

389

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he one day said to him, “ Anciently, princes of a thousand chariots
have yet been on terms of friendship with scholars ; — what do you
think of such an intercourse ?” Tsze-sze was displeased, and said,
“ The ancients have said,* The scholar should be served:’ how should
they have merely said that he should he made a friend of?” When
Tsze-sze was thus displeased, did he not say within himsdf — “ With
regard to our stations, you are sovereign, and I am subject. How
can I presume to be on terms of friendship with my sovereign ?
With regard to our virtue, you ought to make me your master.
How can you be on terms of frien&hip with mel” Thus, when
a ruler of a thousand chariots sought to be on terms of friendship
with a scholar, he could not obtain his wish : — ^how much less could
he call him to his presence !

5. * The duke Ching of Ch'l, once, when he was hunting, called
his forester to him by a flag. The forester would not come, and
the duke was going to kill him. With rference to this incideni,
Confucius said, " ^e determined officer never forgets that his end

below ; = with aU his dignity, ‘ yet’ -7^

the aeeond ^ eleo responds to The HL pt, IL j. 2. The explanation

peraphrase in the of the yarious flags here is from Chd Hd, after

390

THE WORKS OF MENCIUS.

[bk. V,

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may fee in a ditch or a stream ; the brave officer never forgets that
he may lose his head.’ W^hat was it in the forester that Confncins
thus approved ? He approved his not going to the duke^ when
summoned by the article which was not appropriate to him.’

6. Chang said, ‘ May I ask with what a forester should be sum-
moned 1’ Mencius replied, ‘With a skin cap. A common man
should he summoned with a plain banner ; a scholar who has taken

with one having dragons embroidered on it ; and a Great offi(»r,
with one having feathers suspended from the top of the staff

7. ‘When the forester was summoned with the article appropriate
to the summoning of a Great officer, he would have ffied rather tian
presume to go. If a common man were summoned with the article
appropriate to the summoning of a scholar, how could he presume
to go 1 How much more may we expect this refusal to go, when
a man of talents and virtue is summoned in a way which is in-
appropriate to his character !

8. ‘ When a prince wishes to see a man of talents and virtue,
and does not take the proper course to get his wish, it is as if he
wished him to enter his palace, and shut the door against him.

the Chiu Lt ^ ^rtion^^y be consulted ching, U. T. Ode IX. at. i. Julien
about them, 7- A man of the translating ^ by ' the way to Chta,'

t^entsandTirtneonghtnotto be but that is the meaiSg of the terms in the

the pnnoe ought to go to *»»n. 8. BB Pi’ highway, it is used to

— this is another ease of a verb follow^ by the great way of righteous-

the pronoun and another obj^ve literally, ness. in the ode (chik), the 3rd tone.

■ shut him the door.' ^ *‘‘® attributed to aa officer of one of the

PT. U. CH.VIII.]

THE WORKS OF MENCIUS.

391

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Now, righteousness is the way, and propriety is the door, but it is
only the superior man who can follow this way, and go out and in
by this door. It is said in the Book of Poetry,

“The way to ChAu is level like a whetstone,

And straight as an arrow.

The officers tread it,

And the lower people see it.”’

9. Wan Chang said, ‘When Confucius received the prince’s
message calling him, he went without waiting for his carriage.
Doing so, did Confucius do wrong 1 ’ Mencius replied, ‘ Confucius
was in office, and had to observe its appropriate duties. And
moreover, he was summoned on the business of his office.

Chap. VIII. i. Mencius said to Wan Chang, ‘The scholar
whose virtue is most distinguished in a village shall make fiiends
of all the virtuous scholars in the village. The scholar whose virtue
is most distinguished throughout a State shall make friends of aU
the virtuous scholars of that State. The scholar whose virtue is
most distinguished throughout the kingdom shall make friends of
all the virtuous scholars of the kingdom.

€utem States, moonuBg over the oppresaive taclss of fbishdship, akd that it is DxrafDsar
and ezhansting labours wM<di were required os cm's self, i* ‘The virtuous scholar of one
from the people. The ‘To;^d highway 'presents vili^e, — he shall mate firiends of the virt uo^
itself to him, formerly crowded by officers scholars of (that) one village : '—the first

i- » «» ..a ^ ...

toiled iloirljandpsuifnllyalimg. 9. See Ana- only ‘to be Mends with,' but also ‘to realize
leets, X. ziii 4. the uses of friendship.’ The eminenoe attained

A uauzAnon op thx onzATisr anvAn- by the indipidual attracts all the others to him,

386

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MA to Tsze sze — He made frequent inquiries after Tszenaze’s health,
and sent him frequent presents of cooked meat. Tsze-sze was dis-
pleased; and at length, having motioned to the messenger to gooutside
the great door, he bowed his head to the ground with his fece to the
north, did obeisance twice, and declined the gift, saying, “ From this
time forth I shall know that the prince supports me as a dog or
a horse.” And so from that time a servant was no more sent with
the presents. When a prince professes to be pleased with a roan
of talents and virtue, and can neither promote him to oflSce, nor
support him m the proper way, can he be said to be pleased with
himl’

5. Chang said, ‘ I venture to ask how the sovereign of a Stat^
when be wishes to support a superior man, must proceed, that he
may be said to do so in the proper way ? ’ Mencius answered, *At
first, the present must be offered with the prince’s commission, and
the scholar, making obeisance twice with his head bowed to the
ground, will receive it. But after this the storekeeper will continue

hands to the bent forehead, was called ;

lowering the hands in the first place to the

ground, and then raising them to Uie forehead,
was called ; bowing the head to the earth

was called Tsze-sze appears on this

occasion to have first performed the most pro-
found expression of homage, as if in the prince’s
presence, and then to hare bowed twice, with
his hands to the ground, in addition. AU this
he did, outside the gate, which was the appro-
priate place in the case of declining the ^fts.

If they were received, the party performed his
obeisances inside. To bring out the meaning
‘for,’ that properly belongs to we must

translate it here by ‘ and so.’ — the desig-

nation of an officer or servant of a very low class,

‘a m n s s s g e from the prince,’ re mindlo go f coa rse
the scholar of his obligation. —

an adverb, ‘ the appearance of being trcablsd.’

PT. II. CH.VII.]

THE WOEKS OF JCEafCIUS.

387

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to send grain, and the master of the kitchen to send meat, presenting
it as if without the prince’s express commission. Tsze-sze considered
that the meat from the prince’s caldron, giving him the annoyance
of constantly doing obeisance, was not the way to support a superior
man.

6. ‘There was Y4o’s conduct to Shun: — He caused his nine
sons to serve him, and gave him his two daughters in marriage ; he
caused the various oflBcers, oxen and sheep, storehouses and granaries,
all to be prepared to support Shun amid the channelled fields, and
then he raised him to the most exalted situation. From this we
have the expression — “ The honouring of virtue and talents proper
to a king or a duke.” ’

Chap. VII. i. Wan Chang said, ‘I venture to ask what prin-
ciple of righteousness is involved in a scholars not ^ing to see the
princes ? ’ Mencius replied, ‘ A scholar residing in the city is called
“ a minister of the market-place and well,” and one residing in the
country is called “ a minister of the grass and plants.” In both cases
he is a common man, and it is the rule of propriety that common

a See Pt t i 3. — the second

ic is read eft, in 4U1 tone. |

7. WHT a aoHOLAB SHOULD DBCum soise TO
sn THS PBorcn, whxs oallbd bt thkx. Com-
peie Bk. IIL Pt II. i, at ol. i. We supply
-f- ss the sahjeet other verbal

oharsotere ; Wan Chang evidently intends Men-
cius himself, ffl, ‘city,’ as in chap. iv. par. 4.

— here as a synonym, in apposition with
lifferent from the below. Every in-

C C 2

394

THE WOBKS or MENCIUS.

[bk. VI.

BOOK VI.

KAO TSZE. PAKT I.

W ^

B*W

^ M ^ ^ >A 0, ja

Chaptmi I, I, The philosopher K4o said, 'Mans nature is like
the cA'I-willow, and righteousness is like a cup or a bowL The
rashioning benevolence and righteousness out of man's nature is
like the making cups and bowls from the cA'f-willow.’

2 . Mencius replied, ‘ Can you, leaving imtouched the nature of
the willow, make with it cups and bowk t You must do violence
and mjury to the willow, before you can make cups and bowls with

Kio, from w^m this Book is oomed, is the the view of the philosopher HeOn (^Si\ that

8smewhoisreferredtoinBEII.Pt.Ea His

nsme wss Pft-hsl ^), . specnUtist of (# '"•i* fa

Keneins’s dsj, who is said to have given him- **1®. «"* to® stnnigly. It is an indae.

self equally to the study of the orthodox doo- which K»o would jBobably

trines and those of the here8iaichKo(Bk.IIE ™’«““'lowod. H8an(8eethoprT)i<|paMNa,aa4
Pt.I.v; PtlEix). Seethera^;;fe^ Morrison under the character accounted
on Menchu. VoL E Art nu.^e^iears 57 ”2“.^ distinguiahed scholar of the

in Its relations to good and eva This is the 5— A P' Vk ~H* gfe * -M

principal subject discussed m this Book. For >1* . . ^ ^

htt views of human nature as here developed, IB’ ™*“ " nature is had ; his good b arti-

«r lb nobte, then of (b Jknrt, and then of **»o ®thor. It is described as ‘growing by
BuhacKm, the whole being snalcgoos to the water-side, like a eommon willow, the leaf
usaims in the Doctrine of the Mean. The «®«»8e and whiter with the veins cmMll and

fcund betwemi the viewa of the partiea there *’**’ *-^faB'™g’“**o«el»®d,’ ‘doing no violenoe
“d U»oee <d the scholar Kho.' t®-’ ^ A-— A° tFi * ■"»" *«'

KOHtwHiaBiBB ABB nature,* humanity. Kfto had aaidOat man’s

*>• »»«*• mb benevolence and
undmlies the words of Kho here, mya Chft HsI, ri^teousneaa, and Mraoins ezp<Mee^Jiw

PT. r. CH. II.]

THE WORKS OF MENCIITS.

395

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it. If you must do violence and injury to the willow in order to
make cups and. bowls with it, on your ^principles you must in the
same way do violence and injury to humanity in order to fashion
from it benevolence and righteousness ! Your words, alas ! would
certainly lead all men on to reckon benevolence and righteousness
to be calamities.'

Chap. II. i. The philosopher K4o said, ‘Mans nature is like
water whirling round in a comer. Open a passage for it to the
east, and it will flow to the east ; open a pass^e for it to the west,
and it will flow to the west. Man’s nature is indifferent to good
and evil, just as the water is indi&rent to the east and west.’

2 . Mencius replied, ‘ Water indeed xoiU flow indifferently to the
east or west, but will it flow indifferently up or down? The

by hen sobeUtating for in doing

'i^eh he is justified by tlra nature of the aotion
that has to be pat forth on the wood of the

and righteousness.’
as in the translation.

, ‘oalamitize beneyolence
I take the meaning to be
If their nature must be

hacked and bent to bring those TirtueS from
it, men would certainly account them to be
calamities.

2. Max’s KATUBs IB xor marrEiiEiiT to eoon
annxm.. lTsfoiopEnnDa>ExcTmTo«K>oi>. That
m a n is indifferent to good and eyil, or that the
tendencies to these are IxAh blended in his

nature, was the doctrine of Yang Hsiung

t philosopher about the beginning of our

era (b.c, 53- a. d. 18). We have the following
Mnto&ce firom bim: — 'In the nature of man
good and eTil are mixed* TbecnltiTation ofthe
good in it mftV^ a good man ; the culttration of
the evil makes a bad man. The pasaion-natnre
in ite morements may be called we hone of good

oreyiL’

® A

ehaptercmXeneiiiarBpart. Hisopponent snewa
I were wrong, but dlU be himeetf have ibe whole
truth? I. ^ as expUined in the dic-
tionary, ‘water arsing r^dly,’ and ‘water
ripplingoyer the sand.’ Chiu> followed by
Chfi HsI, explains it as in the translation, which
is certainly better adapted to the passage, a.
-|^,-esanadyeib,‘tmly.’

398

THE WOKKS OF MEXCIUS.

[BK. VI.

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lk.9 Z & M A M
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3. Mencius said, ‘ There is no difference between our pronouncing
a white horse to be white and our pronouncing a white man to be
white. But is there no difference Mtween the regard with which
we acknowledge the age of an old horse and that with which we
acknowledge the age of an old man t And what is it which is called
righteousness t — the fact of a man’s being old 1 or the &ct of our
giving honour to his age V

4. Kdo said, ‘ There is my younger brother ; — I love him. But
the younger brother of a man of Ch'in I do not love ; that is, the
feeling is determined by myself, and therefore I say that benevolence
is intemaL On ^ other hand, I give honour to an old man of Ch'ff,
and I also give honour to an old man of my own people : that is, the
feeling is determined by the age, and therefore I say that righteous-
ness is external.’

at the eommeiieeineiit, have crept
by some oversight into the text They moat be
diaregarded.

A’-fiaadg are theverbs, — the

belovr. '2J’ ‘and do you »y?

&C.,’ hot the nteaning oomes out better by ex-
panding the words a little. The Q says: —

‘The recognition ot the nhiteness of a horse is
not different from the recognition of the white-
ness of a man. So indeed it is. But when we
acknowledge the age a horsey we simply
with the month pronounee Uut it is old. In
acknowledging howerer, Uie age of a roan,
there is at the same time the feeling of respect
in the mind. The case is different from oar
recognition of the age of a horse.’ 4. mK\

indifferent pet^le^ sbvngeni

is, no doubt, as in the tranalatiaa, but the use
of <1^ in both eases occasions some dlAoulfy.
Here again 1 may translate from the Q
which attempts to bring out the meaning of
: — ‘ I love my younger brother and do not
love the younger brother of a man of Ohte ;
that is, the love depends on me. JSUm wiUa

whom my heart is pleased, I love

^ fClV ^ij ^ “Od him with whom
my heart is not pleas^ 1 do not love. But
the reverence is in both esaea detenoined by
the age. Wherever we meet with aga^ these we

pr. 1. CH. V ]

THE WORKS OF MENCIUS.

399

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ft ^ I'J ^ ^ ^

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5. Mencius answered him, ‘ Our enjoyment of meat roasted by
a man of Chin does not differ from our enjoyment of meat roasted
by ourselves. Thus, what you insist on takes place also in the case
of such things, and will you say likewise that our enjoyment of
a roast is external 1’

Char. V. i. The disciple Ming Chi asked Kung-tii, saying.
On what ground is it said that righteousness is internal \ '

2. Kung-tii replied, * We therein act out our feeling of respect,
and therefore it is said to be internal.’

3. The other objected, ‘ Suppose the case of a villager older than
your elder brother by one year, to which of them would you show
the greater respect T ‘To my brother,’ was the reply. ‘But for
which of them would you first pour out wine at a feast f’ ‘For
the villager.’ Mttng Chi argued, ‘ Now your feeling of reverence rests
on the one, and now the honour doe to age is rendered to the other;
— this is certainly determined by what is without, and does not
proceed from within.’

haTe the feeling of eomplacene7^Ji|j

and it doea not neoesearily

proee^ from our own mind.’ After reading
all thia, a perplexity is still felt to attach to the

nse of 5. — Uenoins silenoes

his opponent by showing that the same diffi-
culty would attach to the principle with which
he himself started; namely, that the enjoy-
ment of food was internal, and sprang from the
inner springs of our being:

I 6 . Tbe sasz strsncr;— thx niscBinnTATtOMs

OP WHAT IS Bloar ABE WROX WITHIE. I. Ming

Cht was a younger brother of Ming Chungs
mentioned in Bk. U. Ft. II. iu 3. Iheir rela-
tion to each other in point of age is determined
by the characters and Ming Chi had

heard the prsTions conversation with Kio, or
heard of it, and freling some doubts on the
subject he applied to Kung-tC (Bk. IL Pt. II.
V. 4) for their solution. 'On what ground is it
said?’ — i.e. by our master, by Mencius. 3. Ue
questions here are evidently by Ming ChL

400

THE WORKS OF MENCItTS.

[bk. VI.

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4. Kmiff-to was livable to reply, and told the conversation to
Mencius. Mencius said, ‘ Ton should ask Mm, “Which do you respect
inoBt,—your unde, or your younger brother?” He will answer," My
unde.” Ask him a^ain, “ If your younger brother be personating
a dead ancestor, to which do you show the greater respect , — to him
or to your unclef’‘ He will say, “To my younger brother.” You can

S t on, “But where is the respect due, as you said, to your unde?”

e will reply to this, “/ show the respect to my young&r brother,
because of the position which he occupies,” and you can likewise
fisy * " to the villager is because of the position which he
oocupiea Ordinarily, my resp^ is rendered to my dder brother ;
for a brief season, on occasion, it is rendered to the villager.” ’

5. Mdng Chi heard this and observed, * When respect is due to
my unde, I respect him, and when respect is due to my younger
brother, I respect him ; — ^the thing is certainly determined by what is
without^ and does not proceed from within.*^ £ung-th replied, ‘In
winter we drink things hot, in summer we drink uiings cold ; and

i* in the general aense of <elder.'

4. Hie ttmnnlation needs to be si^^iMnenied,
to show that Xoieins gives his dedaioD in the
fonn of a dialogoe betweoi the two diadpleai
CdheFs jonngsr brother,’ but used
generaUjfiir ‘anonele.’ — inaaeri-

fieing to the departed,a<ane one— a eertain one of I

the descendants^ if possible — was made the J^,
or ‘personator of the dead,'into whom the spirit
of the other was sappoaed to descend to receive
theworehlp. the^-«aa

700 said.’ ; eompsrs the

‘Doctrine the Mean,' La 5. •hot

PT. I. CH. VI.]

THE WORKS OF MENCITJS,

401

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so, on your ‘principle, eating and drinking also depend on what is
external !’

Chap, VI. i. The disciple Kung-tO said, ‘ The philosopher
says, "Man's nature is neither good nor bad.”

2. ‘ Some say, "Ma'ns nature may be made to practise good, and
it may be made to practise evd, and accordingly, under Wttn and
WO, the people loved what was good, ‘while under YO and LI, they
loved what was cruel.”

3. ‘ Some say, “ The nature of some is good, and the nature of
others is bad. Hence it was that under such a sovereign as YAo
there yet appeared Hsiang; that with such a father as KO-sAu there
yet appeared Shun ; and that with ChAu for their sovereign, and
the son of their elder brother besides, there were found ChT, the
viscount of Wei, and the prince Pl-kan.

4. ‘ And now you say, “ The nature is good.” Then are all those
wrong?'

water,’ or ‘soup,’ and ‘water;’ must be
taken as ‘ cold ' water. Kung-td answers after
the example of his the last paragraph

of the preceding chapter.

6. EzPiiAHanov op Mucius's owp ikhttrife
that UAH’s haturb is eoon. • i. Chd Hal says
that the view of KAOj as here affirmed, had been.

advocated by Sd Toug^p'o (MW and Hd,
styled Win-ting Knng ^), near

to his own times, a. This is the view pro-
pounded by KAo in the second chapter.

is explained by and "pf = Pj"

3. was the name of the

visconnt of Wei ; see Analects, XVUI. i. Both
he and Fl-han are here made to be nncles of
Ch&n, while Chi, according to the Shft-ehing,
was his half-brother. Chd Hat soppoees some
error to have crept into the text. For oon-
venience in translating, I have changed the order

— as the sons of the princes of States were called
. — This view of human nature found

VOL. n.

D d

402

THE WORKS OF MENCIX7S.

[bk. VI.

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5. Mencius said, ‘ From the feelings proper to it, it is constituted
for the practice of what is good. This is what I mean in saying
that the nature is good.

6. * If men do what is not good, the blame cannot be imputed
to their natural powers.

7. ‘ The feeUng of commiseration belongs to all men ; so does
that of shame and dislike ; and that of reverence and respect ; and
that of approving and disapproving. The feeling of commiseration
imj^iee the winciple o/" benevolence ; that of shame and dislike, the
principle of righteousness ; that of reverence and respect, the prin-
ciplo of propriety ; and that of approving and disapproving the
principle of knowledge. Benevolence, righteousness, propriety, and
knowledge are not infused into us from without. We are certainly

an advocate afterwards in the &inoas Han
Wfa.kong ^ of the Tang dynasty.

• ‘ as to,’ ' looking at’ ChO Hs!
ealla them an initial particle. The "H* . of
course, refers to *pfr or ‘ nature,’ whioh is the
subject of the neat clause—'^

This being the amount of Mencius’s doctrine,
tiiat by the study of our nature we may see that
it a formed for goodness, there seems nothing to
objecttoinit By ^ is denoted ^

‘the movements of tK nature,' i.e. the inward
feelings aud tendenoieB, ‘stirred vp/ — Chlo
Ch'i takes here in the sense of jjj^, ‘ to :

obey,’ ‘ to accord with,’ on whioh the transla* j
tioa would be — .* If it act in sccordanoe with its
feelings, or emotional tendesciea ^e mean - 1

ing, however, is the same on the whole;

is not so definite as we could wish.
Chfi HsI expands it

‘ the feelings of man may properly be used only
to do good, and may not be used to do evil.’
This seems to be the meaning. 6 .

s ability,’ *hl 8

natural powers.’ (in and tone), — ‘as

to,’ ‘in the case of.’ 7 . Compare Bk. n. Ft L
4r S- ^ however, takes the

place of there.

is the qpo^sis of a sentence, and the pntut*

must be supplied as in the translation.

PT. I, CH. VI.]

THE WOBKS OP MtNCTOS.

403

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M'j m

% 4.

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furnished with them. And a different view is simply owing to want
of reflection. Hence it is said, “ Seek and you will find them, N eglect
and you will lose them.” Men differ from one another in r^ard to
them ; — some as much again as others, some five times as much, and
some to an incalculable amount : — it is because they cannot carry
out fully their natural powers.

8. * It is stud in the Book of Poetry,

“ Heaven in producing mankind.

Gave them their various faculties and relations with their spedjie
laws.

These are the invariable rules of nature for all to hold.

And aU love this admirable virtue.”

Confucius said, " The maker of this ode knew indeed the principle
of our nature!" We may thus see that every faculty and relation
ttust have its law, and since there are invariable rules for all to
hold, they consequently love this admirable virtue.’

-i' ^ :2r :2S‘»

MM then so tlwt they depart from -what la good,
■ome as far again as others, ftc.’ 8. ^

•oe the Shih-ohlng, m. Pt IIL Ode ^
^•re we have ^ for and ^ &p ||.

n 4^1 ^ ‘have things, have laws,'

I hot the things specially intended are oar eon.
stitution with lefcranee to the wmM of ssnssy
land the varions dioles of relationah^ The
quotation is designed Bpeeiallytoilhistrateper. 5 ,
bat the eoneloaion drawn is stronger than the
statement there. It is said the people actually

love ^^1^, 4 th tone^ and are not merely eon-
stitated to lore, the admirable virtue.

n d 2

404

THE WOBKS OF MENCIUS.

[BK. VI.

n

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m

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Chap. VII. i . Mencius said, ‘ In good years the children of the
people are moat of them good, while in bad years the most of them
abandon themselves to evil. It is not owing to any difference of their
natural powers conferred by Heaven that they are thus different.
The abandonment is owing to the circumstances through which they
allow their minds to be ensnared and drowned in evil.

2 . ‘ There now is barley. — Let it be sown and covered up ; the
ground being the same, and the time of sowing likewise the same,
it grows rapidly up, and, when the full time is come, it is all found
to be ripe. Although there may be in^ualities of produce, that is
owing to the difference of the soil, as rich or poor, to the unequal
nourishment afforded by the rains and dews, and to the different
ways in which man has performed his business in reference to U.

3- ‘ Thus all things which are the same in kind are like to one

7* AlX KEV ABE THE SAXE Ilf Xnn> ; — 8AOE8
AlTD 0THEB8. 1 t FOLLOWS THAT THE EATIHIS
OF ALL XEKj LIKE THAT OF THE SAOEB, K OOOI>.

*■ years,' — 'plentiful

years.' is given by Ch4o Ch'!

‘good,’ and ^ ‘ evil’ But ^ — the

Menoianphrase— ^ 'self-abandonment,'
and there is the proper meaning of ' to
depend on,’ also in that term. ' In rich years,
"y brothers, ie. the young

Whose characters are plastic) depend on the
plenty and are good.’ Temptations do not
lead them from their natural bent.

• 4 ’ — hen is peculiar. Most
' thus f — see Wang Y4n-
chih, m roe. Some take it in its proper pro-
nominal meaning^ as if Hencins in a lively
manner turned to the young i — ' It is not Br<Hn
the powers conferred by Heaven that you are
different.’ ‘ so,’ referring qweially to the
self-abandoiunent. a. 4^^ go together
' barley.’ (3rd tone, the norm), ' sow

the seeds.’ properly, ' a kind of harrow.’

0 not ‘the aolstiee,’ but ‘ the days (ie.
the time, harvest-time) are omne.’ 3.

PT. I. CH. VII.]

THE WOBKS OF MENCITTS.

405

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another ; — why should we doubt in regard to man, as if he were a
solitary exception to this 1 The sage and we are the same in kind-

4 . ‘In accordance with this the scholar Lung said, “If a man
make hempen sandals without knowing the size ef people’s feet, yet
I know that he will not make them like baskets.” Sandals are all
like one another, because all men’s feet are like one another.

5 . 'So with the mouth and flavours; — ^all mouths have the same
relishea Yl-y4 only apprehended before me what my mouth relishes.
Suppose that his mouth in its relish for flavours differed from that
of other men, as is the case with dogs or horses which are not the
same in kind with us, why should all men be found following Yi-y4
in their relishes 1 In the matter of tastes all the people model
themselves after Yl-y4 ; that is, the mouths of all men are like one
another.

‘all.’ •2J- • why only come

to man and doubt it?’ 4. Ulostratin^ not

inferring. So, below ; exce^ perhaps in the
last instance ot its use. Of the l>ung who is
quoted nothing seems to bo known see Bk.
in. Pt. I. iit 7. jg, see Bk. m. Pt L iv. i.

411 ,, literally, ‘The relation of mouths to tastes
is that they have the same relishes.’ Y i-yk was
the cook of the famous duke Hwan of Ch'i (b.o.

684-642), a worthless man, but great in his art.

-y^, is better translated ‘appre-
hended before me,’ than ‘was the first to appre-
hend,’ fte., and only is evidently to be supplied.

o ^

be understood with reference to Yi-yft. Jt

‘its nature,’ i. a its likings and dislikings
in the matter of tastes.

‘to fix a limit,’ or ‘to aim at.

406

THE WOKKS OF MENCIUS.

[bk. ti.

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6. ‘ And so also it is with the ear. In the matter of sounds, the
whole people model themselves after the rausio-master K'wang ;
that IS, the ears of all men are like one another.

7. ‘And so also it is with the eye. In the case of Tsze-tO,
there is no man but would recognise that he was beautiful. Any
one who would not recognise the beauty of Tsze-tA must have no
eyes.

8. ‘ Therefore I say , — Mens mouths agree in having the same
relishes ; their ears aOTee in enjoying the same sounds ; their eyes
agree in recognising the same beaiity : — shall their minds alone be
without that which they similarly approve? What is it ^en of
which they similarly approve ? It is, 1 say, the principles of our
nature, and the determinations of righteousness. The sages only
apprehended before me that of which my mind approves along with
other men. Therefore the principles of our nature and the deter-

is here in the sense
of our htU, from boton, the connectiTe particle,
though it often corresponds to oar other bui^
a diajunctiye, or exceptive, ^ ‘ only/
see Bk, IV.Pt.I.i x. 7. Taze-td was the desig-
nation of Kang'sun 0 an officer

of Ching about b.c. 70*^ distinguished for his,
beauty. See his villainy and death in the
seventh chapter of the ‘ History of the Several
SUte,’ 0-

, be taken as a verb, ‘ to approve.* merely
I indicates the answers to the preceding question.
It is not 80 much as *1 say ’ in t.h^ translation.

‘the mentiJ eonstitotion,’
the moral natoie, and that

constitution or nature, acting outwardly,
hay, ‘fodder, usedfor grass-fed animals, such
as sheep and oxen. ^ * com or rice-fed
animals,' such as dogs and pigs.

FT. 1. CH. VIII.]

THE WORKS OF MENCIUS.

407

»ii$h iUf^l

ij^ og
m

-»n*-

A#4,¥

ijgft

minations of righteousness are aOTceable to my mind, just m the
flesh of grass and grain-fed animais is agreeable to my mouth.

Chap. VIII. i. Mencius said, ‘The trees of the NiO mountain
were once beautiful Being situated, however, in the borders of
a large State, they were hewn down with axes and bills ; — ^and
could they retain their beauty 1 Still through the activity of the
v^etative life day and night, and the nourishing influence of flie
rain and dew, they were not without buds and sprouts springing
forth, but then came the cattle and goats and browsed upon them.
To these things is owing the bare and stripped appearance of the
mountain, and when peojpe now see it, they think it was never finely
wooded. But is this the nature of the mountain 1

2 . ‘ And so also of what properly belong to man ; — shall It be said
that the mind of any man was without wnevolence and righteous-

—the ^ i* difficult .'—‘there ta
what they grow day and nigjit,' the re-

a How IT JB THAT THX HATUBS FROPBBLT GOOD ; they retain their beauty ?

oona TO AFTSAB AS IT IT WEKE HOT SO ; — PBOK
SOT BSOBIVIBO ns PBOPES SOimiSHKBR. I. The
Nih mountain was in the south-east of ChX
It ia referred to the present district of Lin-tsse

in the department of Ch’ing-chAu.

— * could they be beeutiful ? * i e. ‘ could

ferring to the

call ‘ vegeUtiTe Ufa’ The use of here

is peculiar. < trees of materials,’

fine treea a. The connexion indicated by S^,

[BK. VU

408

THE WORKS OF MENCIHS.

K

S *

^ I'j m

^%t2

ness 1 The wa^ in which a man loses his proper goodness of mind
is like the iQ which the trees are denuded by axes and bills.
Hewn down day after day, can it — the mind — retain its beauty?
But there is a development of its life day and night, and in the calm
air of the morning, just between night and day, the mind feels in
a degree those desires and aversions which are proper to humanity,
but the feeling is not strong, and it is fettered and destroyed by
what takes place during the day. This fettering taking place again
and again, the restorative influence of the night is not sufficient to
presMve the proper goodness of the mind; and when this proves
i^umcient for that purpose, the nature becomes not much different
froin that of the irrational animals, and when people now see it, they
think that it never had those powers which I assert. But does this
condition represent the feelings proper to humanity 1

• although,’ may bo thus traced ‘ Kot only is
such the ease of the 514 mountsin. Although
we speak of what properly belongs to man

(#-*> we shall find that the same thing
obtains.’ The next clause is to be translated
in the past tense, the question haring reference
to a mind or nature, which has been aUowed
to run to waste. * he,* » ‘ a man.' =

8 *^ mental constitution
or nature. *eTen,* indicates the tinae

that lies ewalif between the night and day. It

IB d ifficult to catch the exact idea conveyed by
in this clause, and where it occurs below,
the calm of the air, the correspondii^ calm of
the spirit, and the moral inyigoration from t he
repose of the night, being blended in it. The
next clause is difficult. Ghfto Gh*l makes it
‘The mind is not far remored in its
and disliklngs both in 4 th tone)

from those which are proper to h umani ty/
The more common interpretation is'that whieh
I huTo giTon. ^ «e® Bk. IV. Pt IL

PT. 1. CH. IX.]

THE WORKS OF MENCIUS.

409

Wll -ir* AJL» lift:

W 0 ^ i| ^ A T %
B ^ ^

>VJ '^ i

da

k >^>w

3.^ ‘Therefore, if it receive its proper nourishment, there is
nothing which will not grow. If it lose its proper nourishment,
there is nothing which wul not decay away.

4- ‘ Confucius said, “ Hold it fast, and it remains with you. Let
it go, and you lose it. Its outgoing and incoming cannot be defined
as to time or place.” It is the mind of which this is said ! ’

Chap. IX. i. Mencius said, ‘It is not to be wondered at that
the king is not wise !

2. ‘Suppose the case of the most easily growing thing in the
world ; — if you let it have one day’s genial heat, and then expose it
for ten days to cold, it will not be able to grow. It is but seldom
that I have an audience of the king, and when I retire, there come

xix.1.

embiMes both thugs in natore, and the nature
of man. 4. This is a remark of.Confucins for
which we are indebted to Menoins.

*7^, — ‘its outgoings and in-
comings have no »et time ; no one knows its
direction.’ ®nd tone, = ‘ is it not ? ’ or an

exclamation. This paragraph is thus expanded
by Chh HsI : — ‘ Confucius said of the mind.
‘If you hold it fast, it is here ; if you let it go,
it 18 lost and gone : so without determinate
time is its outgoing and incoming, and alao
^thont determinate place.” Mencius quoted
his words to illustrate the unfathomablenees
of the spiritual and intelligent mind, how easy
it is to have it or to lose it^ and how difficult
to presezre and keep it, and how it may not
be left unnourishcd for an instant. Learners
ought constantly to bo exerting their strength
to insure the pureness of its spirit, and the

settledness of its passion-nature, as in the calm
of the morning, then will the mind always be
preserved, and everywhere and in all eireom-
stances its manife^tions will be thoae of
benevolence and righteousness.'

9. IlXUnKATUO ZBX LAST OHAITXB. — HoWTHS
xnie or CbTs wabt or -wddox was owns to
K ieuor Alls BAD AssooiAiiors. I. ^ is used
for ‘to be perplexed.’ is an ezelama-

I tion. The king is understood to be the king
Hsdan of Ch*t ; see I. ii. a. often

written ‘to dry in the sun,’ here»

‘to warm genially.’ # :zr

‘not yet,’ ‘never,’ puts the general troth
as an inference from the past. the 4th

tone, htien. Chft HsI points the last elsoae —

•though there

410

THE WORKS OF MENCIUS.

[BK. VI.

^

B$^A

all those who act upon tim like the cold. Though I succeed in
bringing out some buds of g^ness, of what avail is it ?

3. ‘ Now chess-playing is* but a small art, but without his whole
mind being given, and his will bent, to it, a man cannot succeed at
it. Chess Ch ih is the best chess-player in all the kingdom. Suppose
that he is te^hing two men to play. — The one gives to the subject
his whole mind and bends to it all his will, doing nothing but
listening to Chess ChiO. The other, although he seems to he listen-
ing to him, has his whole mind running on a swan which he thinks
18 approaching, and wishes to bend his bow, adjust the string to the
arrow, and shoot it. Although he is learning along with the other,
he does not come up to him. Why ?— because hw intelligence is
notequall Not so.’ * *

may be spronU of goodness, whnt can I do?’

are oonneoted,

and there is the intermediate elanae between
them, which ia an onnsnal thing in Chineee.
Feeling this difficulty, Ch&o Ch'I

the nominative to and interprets, — j

‘^though I wish to encourage the sprouting of
hugoodness,howeanldosor’ IhavefbUowed
this oonstmotimi, taking the foroe of the terms,
Wever, differently. 3. ^ ^ (and tone),

‘ character of chesa-playing

as an art, is that it is a small art.’

Ch id wu the man’s name, and he was called
GhMsCh’ifi from his skill at the games yjfe
*a great which is also called *the heaT^^
gooee ' » the swan. m (<*«) fln ^

> — *®* Analecta, Vn. zxvi (4th tone)

^ ^ ^ ^ tone),— ‘Is it

becanse <rf thi^ the inferiority of hie (notinsO
intelligence?’ and the following words
being in apposition.

the wobks of MENCnJS.

411

PT. I. CH. X.]

fi“f .S s i *.5l f §•

— ft

HA5E&.g.iSf ft.®

« t . ft,® ft w ® 4.5 ¥

i 5 f i S f

I'^'ft ® .4 4.ft.ft 4.S.

Chap. X i. Mencius said, ‘I like fish, and I also like bears
naws. If I cannot have the two together, I will let the fish go, and
S^the'^bX^U So.IUkelil.andI^olike^ht^^^

If I cannot ke^ the two together, I will let life go, and choose

righteous^^.^^^ indeed, but there is that which I like more ^an
life, and therefore, I wiU not seek to

wak I dislike death indeed, but there is t^t which Idj^e
m(^ than death, and therefore there are occaaons when I will not

avoid iikes there were nothing

which he liked^more than life, why should he not use every means

I eJcpUii»toi 7 of U18 coneluMon of the Uat pM»-
phetio) ‘ I won't do improper getting,’

i «. of life. The pjuraphrwto mostly my— ^
properly to get life.’ ‘sorxow,’ ‘eaUmity,’

-danger of deeth.

better to construe as I hare done, making
goyeraod by than to make jg,— ela—

by itself, and enppoee «s the objeetof

10. Tb^ H I* P»OP*B TO bait's ITATUB* to I.OV*
B minousMss xobb tsav lm, aitb how it is

ISAT XASr ACTAS 17 XT*WX>SH0T80. I.

pslms * hftye been a delicacy in CSiina from the
earliest tines. They require a long time, it
seems, to cook them thoroughly. The king
Ch*&ng of Oh*!!, B.C. 605^ being besieged m his
palace, requeirtM that he might have a diM of
bear's pahns b^ore he was put to death,
ho|wg that help would come while they were

being corded, a. 4 ft; lew®:-"”
ft; ia retained from the preceding paragraph.
We may render it by ‘ indeed.’

-y^, is to be translated indicatiToly. It is

412

THE WORKS OF MEHCIUS.

[BK. \l.

. m M

SK»

...

w # M

Z M'l ^ ^

^-•AM

. A

%

4 o:§:

.a®

i^M'A

^#.4.
4.S'J €
ffi-jL A

M'J Pi m
±Jf

bjr which he coiild preserve it ? If amoiig the things which mao
dislikes there were nothing which he disliked more than death, why
should he not do everything by which be could avoid danger 1

4. ‘ There are cases when men by a certain course might preserve
life, and they do not employ it ; when by certain things they might
avoid danger, and they will not do them.

5. ‘Therefore, men have that which they like more than life,
and that which they dislike more than death. They are not men of
disting^shed talents and virtue only who have this mental nature.
All men have it ; what belongs to such men is simply that they do
not lose it.

6. ‘ Here are a small basket of rice and a platter of soup, and
the case is one in which the getting them will preserve life, and the
want of them will be death ; — if they are offered with an bmdting

4. I tranriate hen dUEgrently both from ChAo
ChTaadObAHri. They take to be •

‘From this riifrleonwiem loring natare ao dia-
^yed,’ aa if the paragr^th were merely an
mferenee from the two {neeeding. I imder*
atand the pazagmph to M a repetition of the
two preeeding, and introdneti^ to the one
whioh foUown ^ ^ ‘by thia

ee m ae (a ny p a r tSila r oocnae) thm to life,’
Bs =*r ^ yet In eaaee it to

not naed.* TUa gieea a mneh aaHer and
more legitimate eonatmetion. 5. ^

(4th tone;,— abets moat not be laid on tl^

nL' “ simply n^iatiee, not prbhibitiTB.
^ 4th tone. is explained

‘the appearanee of r^roashfnl
clamour,’ but the shows that mote

than the idea of ‘appearanee,’ ordemonatration
is intended.

and not simply ‘any ordinary "«»»« upon the
way,’ as ObA Hst makes it. ^ JS, see Bk.
H. Ft I. in. I.— This paragraph to mtendad to
illustrate 3 * of Uieineeeding.

Even in the pooi^ and most distressed of men.

PT. 1. CH. X.]

THE WORKS OF MENCItJS,

413

MM
M W

M

#

mmM

M

>A

9

voice, even a tramper will not receive them, or if you finst tread
upon them, even a neggar will not stoop to take them.

7- ‘And yet a man will accept of ten thousand chung, without
any consideration of propriety or righteousness. What can the ten
thousand chung add to him 1 When he takee them, is it not that
he may obtain beautiful mansions, that he may secure the services
of wives and concubines, or that the poor and needy of his acqumn-
tance may be helped by him 1

8. ' In the former case the offered bounty was not received, though
it would have saved from death, and now the emolument is taken
for the sake of beautiful mansiona The bounty that would have
preserved from death was not received, and the emolument is taken
to get the service of wives and concubines. The bounty that would

Um

J- we Bk. II. Ft II. X. 3. 15

, — ‘what do they add to me?

There ia here a contrast with the case in the
former IlaragIl^ lh, which was one of life or
death. The laise emolument was not an ahao-
luie necessity. Bat also there ia the lofty, and
tme, idea, Uiat a man’s perstmalityia something
independent o^ and higher than, all external
adran t agea, Tte meaning is better brought oat
in RngHsh by changing the person from the first
to the third.

of the aereices of wires and concubines.’ SE

is plntal aa well as though according to

the law of China there eould he only one is(fi^
however many concubines there might be. Or

^ it ^ ^

acquaintance may be grateful for his kindnessL’
A i^oss in the ^ ^ ^ says

‘ The thinking of the poor would seem to be a
thought of kindly feeling, but the true nature
of it is shown in the The

idea ia not of benevolence^ but selfishness.’
a the 4th tone,>|^. (4th tone)

^ body dying,' i. e. to save from

dying.

416

THE WORKS OF MENCIUS.

[bk. VI.

S jB: b

Pi

jy # 'ftfe

m m wi a

mA^mn ^ mm z

^A^%zm

8 ^-'Jt M M

Chap, XIV. i, Mencius said, ‘There is no part of himself
which a man does not love, and as he loves all, so he must nourish
alL There is not an inch of skin which he does not love, and so
there is not an inch of skin which he will not nourish. For ex-
amining whether Ai« way of nmriihing be good or not, what other
rule is there but this, that he determine hv reflecting on himself
where it should be applied ?

2 ‘ Some parts of the body are noble, and some ignoble ; some
great, and some small. The great must not be injured for the small,
nor the noble for the ignoble. He who nourishes the little belonging
to him is a little man, and he who nourishes the great is a great man.

3. ‘ Here is a plantation-keeper, who neglects his to<2 and chid, and
cultivates his sour jujube-trees ; — be is a poor plantation-keeper.

noarishing the here is intended the ruling
of the mind, to nourish oar inner man, and
paying careful attention to the body, to nourish
our outer man.'

14. The ATTEBTtoir oivjct bt jnnr to th*

NOCUiSHKEKT OF THE DIFFEBHBT PABT5 OF ‘■ Hw i yt

HanjEE Htm be ebouiatcd bttrb eblatxtz «•

FOEXAECE OF THOSE PlKKk i. io the

last chapter, but with more special referenoe to
thebody. ■ unites vb»t he lores,’

Le. lores all. R , ‘a cubit or an inch,’
the least bit of, =• our ‘ an
, -7^ requires ro be

but the meaning is—
inch.’

snn>lemented a good deal in trans l at ing . The
meaning is plain : — A. man is to detarnune for
himself by reflection on his eonstito1aon,rrfaat
parts are more important and ahonld hare the
greater attention paid to them. Cmnparethet^
last paragraphs of Analects, VI. xxTui. *•

‘ the members of the body,’ but the cnara^r,
like is m be nndentood with a tacit refer-
ence to the mental part of oar oonstitution aa
weiL 3. The ^^waa an officer under the

Ch&u dynasty, who had the snperintendence of
the ruler's plantations and orchards ; — see the
ChiuI,i.ILPt.XVl.xxiU.t. The wi (thejhfceNa
! ploiu.'ajolia, according to Bretsehneidisr) and the

PT. I. CK. XV,]

THE WORKS OF MENCIUS.

417

P 0. ^ ^ ^ MiJ

^ is ^ ^oM ®

0r^S^ Wf^c^h:fcWg|i

M 0i^o-lfe(.Jii ^ ^ Mo
MAAm IJJ^A^^s
AAM^ P

&. # ^fe/o A ^ 4, A I>J —

m^zmm

4. ‘ He who nourishes one of his fingers, neglecting his shoulders
or his back, without knowing that he is doing so. is a man who
resembles a hurried wolf.

5. ‘A man who only eats and drinks is counted mean by others ; —
because he nourishes what is little to the neglect of what is great.

6. ‘ If a vaa,xi,fond of his eating and drinking, were not to neglect
what is of more impoitance, how should his mouth and belly be
considered as no more than an inch of skin 1 ’

Chap. XV. i. The disciple Kung-th said, ‘All are equally men,
but some are great men, and some are little men; — how is this?’
Mencius replied, ‘ Those who follow that part of themselves which
is great are great men ; those who follow that part which is little
are little men.'

2. Kung-tA pursued, ‘All are equally men, but some follow

eUfiarsnaedUkertiii^utdtaf in the last chapter; 4 ^, ‘a wolf hurried,’ Le. chased, awi

or, as some make oat, the ^ertuha so unable w exercise the quick sight for wMoh

and the eatdipa Japtmieo, Two Taluable trees it is famous. 6. The meiming is that the parts

«»<•

together, |||r indieatliM the speciea Mi is parts are first cared for, as theyon^t to
j^nerally used with the general meaning <rf ^ atarm w mob. t.

thom8;_but It here indieatee a kind of ^ .*11 equally.’ «, ‘the members,’

wild date-tree, ^edate-tree proper U eridently^lmi In the last

this wUd tree, jK ; the different fonne indi- chapter, it ia spoken of oar whole eonatitntion,
e^ng the UgA tree and the toie bioky shrob mental as well aephyaieaL
'B^ecUvely. See the ta Ibc. 4. ^ « ‘ the offieea of the eara and ^es.’ We might

VOL. n. EC

418

THE WOBKS OF MENCIUS.

[BK. Vi

r jg ^ itfc MIJ W

0k at #kJ^

n A4' #k^I'J M'j:7i>'J>

#k

^ E7ii:4kS;^W^

that part of themselves which is great, and some follow that part
which is little ; — how is this?’ Mencius answered, ‘ The senses of
hearing and seeing do not think, and are obscured by external
things. When one thing comes into contact with another, as
a matter of course it leads it away To the mind belongs the oflSce
of thinking. By thinking, it gets the rigM view of things; by
n^lecting to think, it fails to do this. These — the senses and the
mind — are what Heaven has given to us. Let a man first stand
fast in the supremacy of the nobler part of his constitution, and the
inferior part will not be able to take it from him. It is simply this
which makes the great man.’

Chap. XVI. i . Mencius said, ‘ There is a nobility of Heaven,

■appose that the sensea are so styled,* as being
conceived to be subject to the control of the
ruling mind* 'We have below, however, the
expression iki to be taken

in both eases a8 = ‘ prerogative, '‘busine^’ ChAo
Ch'l and his gloesarist do not take ^

^ as the subject of Jg, in ^ but inter-

prat thus : — *The senses, if there be nottbe exer-
cise of thought by the mind, are obscured by
external things.' But the view ofChd Hal, as in
the translation, is preferable. Itis very evident
that indicates our whole mental constitu-
tion. , — the first is the extemikl

objects, what is heard and seen ; the second
denotes the senses themselves, which are only
things, m 'gj,— a

matterof course.' =

jSi'themind apprehends the true nature of the

objects ot sense,’ and of course can guard agunst
their deluding influence,
what is great,’ the nobler part of his eonstita-
tion, i.e. the mind. — Kong-tfi might have gone
on to inquire, — ‘All are equally men. .Some
stand fast in the nobler part of their consOta-
tion, and some aUow its aupremaey to 1 m
snatched away by the inferior pai^ How is
this ? ’ and Mencius would have tried to carry
the difficulty a step farther back, and after all
have loft it where it originally was. His saying
that the nature of man is goodmay be reeonoUod
with the doctrinee of evangeUeal Christianity,
but his views of human nature as a whole
are open to the three objections stated in the
note to the twenty-first chapter of the CBsnp
Tung.

Ifi Thbbx a A aoBu.nr that is or Hsavzb,
ASD A irtnauTT that is or hah. Xbb raeiixcr
or TBZ rOBHZB UADB TOTHS loss or TKS LATTXB.

is the Ktart tme in itself, loyal to benevo-
lence and righteonsnees, and ia the amdmi

PT. I. CH. XVII,]

THE WORKS OF MENCIUS.

419

A%it

nSie-

-U< Si* »l

4 ,S AW

AS.E.*A*ffit A

At*.«fi.AA

MA

S.Z

S? * S i.,A.mM
A A A*# A#

and there is a nobility of man. Benevolence, righteousness, self-
consecration, and fidelity, with unwearied Joy in these virtues; —
these constitute the nobility of Heaven. To be a kung, a ch'ing,
or a td-ffi ; — this constitutes the nobility of man.

2. ‘ The men of antiquity cultivated their nobility of Heaven,
and the nobility of man came to them in its train.

3. ‘The men of the present day cultivate their nobility of
Heaven in order to seek for the nobility of man, and when they
have obhuned that, they throw away the other : — their delusion is
extreme. The issue is simply this, that they must lose that nobility
of man as welL’

Chap. XVII. i. Mencius said, ‘To desire to be honoured is
the common mind of men. And all men have in themselves that
which is truly honourable. Only they do not think of it.

trne to them.

Pt IL ii. 3-7. 3. the ist tone,—^^ ;

'their cMoaioii is eartteme,’ — this is well set

9A»miszzam^^

m ^2: S Ai'.B

M#AISja«A»*#
SI ^ ^ ^

nobUitjr of Heeven is ealthrated in order to
se^ for Uie nobiUty of men, st the very time
a is enltivsted, thm is s previous mind to
throw it swsy ; — showing the existence of do-
lusioii. Ilten when the nobility of men hss

been got, to throw awsy the nobility of Heeven,
exhibits conduct after attaiiuuent not equal to
that in the time of search, so that the delusion

is extreme.'

*1*^ has reference to the nobility of man, and
is beat translated as an sctiT&Terb,to which the

points. — Many commentators observe

that facts may be referred t^ ap^rently incon-
sistent with the assertions in this chapter, and
go on tossythatraohinconsisteneyiabat
a lucky aeeideat; the issue stoeld always be as
Mencius says. Tee ; but all moral te a nhiw g i
moat be imperfset where the thouAts are
bounded by what is seen and tem powJ.

17. TBI XBXfM BOmVB WHICB BBT IBOVXft

DBSiXB. I. ‘ 1 ^ in the last chapter is the

m.torisi dignity ; in this is the honour.

£62

420

THE WOEK8 OP MENCIUS.

[BK. VI.

1111 1

^ -fefe

¥

m^%
^ '

A

■i f I IP'S-

^fe(l ^ 4 l> ^ ^

whom'S.fe'' bomm. Those

Whom Cbfo the Gr«t omobles he can make mean again
3‘ It IS said m the Book of Poetry,

“He has filM us with his wine,

« o . • . 7 . ® satia'ted us with his eroodnesn ”

•S^^Zr™'^nfh''T ’ benevolence

and far-reachinir praise faU to hJm^ ^Au j ^ reputation

el^t embmlle.^™“i“ta%f're„r''

opimaito jW “wate^8i^rs“air^Ibi^^°''”*

days practise benevolence do it aT'if ’ however who now^i-
could a.™ a whole waggon-load of faewter^

^Mq>rii««, from such dignity.

Vr Ib the next pumgraph

^ ^erntood-* what men conaider honour.’

® ‘Ohio, the chief.' Thig title Traa
home by four ministers of the fcmily of ChSo
w^at^erent time, hid th3t^

S; '^tr « ‘ •®'J ®' ‘king-making War-
In the tune of Meocina, the title had
he^e «^tmi with the name of the honS

*■ W :25r>— me the Shih-ching, HI. U. Ode

"-P®***^ ft^m ‘hia
•nd brethren to the sovereign who has

***” "• Noneina’s ^tpUeation of it
!• a mere aoeommodatioiu

® WDCMBAwr TO naotm unvouvoi

toaayofifc' is said byChfr Hal to-Jj^,

^al^ ajoinedto ffi,andBotto

Bad men seeing the^tis^betivenaM

enoonra^d in their own eoane. This niee^
Ing of is found elaewhmu ChAo Chi

’”*“.“*** *• *ksa the ease

R^hSiT^***’**^ ^Imt to not benevoloit.'
ant both the sentimmit and eonslraetien ct

PT. I. CH. XX ]

THE WOEK8 OF MENCIUS,

421

m M

^^stt
X

B.iE^ 0,t

^ i ^

.^AW^

mnM.n.nz #

4 ,

the flames were not extinguished, were to say that water cannot
suMue fire. This conduct, moreover, greatly encourages those who
are not benevolent.

2. ‘ The final issue will simply be this — the loss of thai temall
amount of henevolence'

Chap. XIX. Mencius said, ‘ Of all seeds the best are the five
kinds of grain, yet if they be not ripe, they are not equal to the^fl
or the pdi. the value of benevolence depends entirely on its
being brought to maturity.’

Chap. aX i. Mencius said, ‘1, in teaching men to shoot,
made it a rule to draw the bow to the full, and his pupils also did
the same.

2. ‘A master- workman, in teaching others, uses the compass and
square, and his pupils do the same.’

this are more difficnlt the other, a. Com-
pere diapter zri. 3.

18 . BsKEVOUDKa KOBI BX KATirBKP. I. ‘The
fixe kinds of grain — see Bk. IIL Pt I. ir. 7.
ThefiandjeUaretwo plants dosdyreeembUng
one another. They a kind of sporions
grain, ‘yielding a rice-like seed, bat smaU.
They are to be found at all times, in wet sitoa-
ti<ms and dry, and when crashed and roarted,
niay aatiaiy t^ hanger in a time of famine.’
Mw i e i u s’s Tiraoity of mind and readiness at
iUoatratiaa lead him at times to brood un-
goarded statements, of which this seems to be
one.

20. LzABnae nrar >01 a« bt HALTm 1 . 1, —
eeeBk.IV.PtII.xxiT.1. ^^-used as ^
in chajx xii. S* • found it necessary

or simply the past tense emp hatic. So, in
the next paragraph, a.

master-workman.’ Chft Hal says t—’Thisehai^
ter Aowb Ui*t affiurs must b© proceeded with
eooording to their lews, and then they can be
completed. But if a master n^^lact theee, he
cannot teach ; and if a pupil neglect these, he
cannot learn. In small arts it is so how
much mw with the principles of the sagss I

422

THE WORKS OF MENCIUS.

[bk. VI.

kAo tsze. paet ir.

f 1 s S'4 1

S|| »1 ASE B^Sj t

Chapter I. i. A man of ZSn asked the disciple WA-ld, saying.
Is an ohservance of the rules of propriety in regard to ekm,
or eating m^dy, the more important 1’ The answer ^a8,‘7^
obaervaMe of the ^es of propriety is the more important ’

the appetite of sex, or the doing so only
according to the rul^ of propriety, the more important?’ The

^wer a^.« was. 'TAe obaervance of the rules of ^priety in the
matter is the more important. ^

T” ‘ If the result of eating only according to

^ star^ion. while by^dis-

i^^ing thow rales we may get food, must they atiU be obirved
Z according to the rule that he shaU go in pemon

f set married, while by disre^ing

that rule he may get married, must he atill observe the rale m a^
a caae I

^WA-IA was unable to reply to iheae gueationa, and the next

lien(^>

Hu queetioiis are not to be under-
stood of propriety in the abetraet, Vat of the
rulee of propriety understood to i«salate tiie
other things which he mentions, a. " fff is

to^he^ understood as in the translation, and
this is its common aignifieation in Mencius.

I include the 0, jg S, in this paragraph.

1. Thi nn-OKrasca or ossEavnro ths buus
w psopanmr, ato, whei thst kay n ms-

nOABOED, TBB BXOEPnoB WILL BE roOBD TO
rnOTB TBB BUES. Extrehe cases bat hot be
raWBl) TO niVAUDAIE the PEwcnxB. I.

(in and tone) was a small State, referred to tS
present Td.ning chiu, of the depart-

oj YOT-rfiBu, in Shan-tnng. It was not &r
^ Himdua’a naUve State of Tsftu, the dis-
toce bemg o^y lutween twenty and thirty S.

hshed boo^ on the doctrines of L&o-tsze was
a natire of the State of Tsin. His name was

^ ^.—800 the Lt Cht, xrm. aS,

** tone), — see the U Chi,

XXVII. 38. 4. ChioChT

PT. II. CH. I.]

THE WORKS OF MENCITTS.

423

0.

rfi

S

ik M MM

Zt^ W M 0

MM M MmMz
~§MmM ^ ^

'it-z

day he went to Ta 4 n, and told them to Mencius. Mencius said,
‘ What difficulty is there in answering these inqtiiries 1

5. ‘If you do not adjust them at their lower extremities, but
only put their tops on a level, a piece of wood an inch Muare may
be made to be higher than the pointed peak of a high builoing.

6. ‘ Gold is heavier than feathers ; — but does ^at saying have
reference, on the one hand, to a single clasp of gold, and, on the
other, to a waggon-load of feathers ?

7. * If you take a case where the eating is of the utmost impor-
tance and the observing the rules of propriety is of little importance,
and compare the things together, why stop with saying merely that
the eating is more important? So, taking the case where the
gratifying the appetite of sex is of the utmost importance and the
observing the rules of propriety is of little impor^ce, why stop
with merely saying that the gratifying the appetite is the more
important?

8 . ‘ Go and answer him thus," If, by twisting your elder brother s

aa 1st making it an

exclamation— ‘oh I ' g. 'to meftsore, or
feel with the hand.* and used for

■pand H . (ok’dn), ‘a hig^ and pointed
small hiir Ohio Oh'I takes together

as meaning *a x>eaked ridge of a hiU,’ and the
dictionary giyee this signification to the phrase.
The view of ChO Hsi, which I have followed,

j better. 6. ^ . . . indicates the

lanse to bo a common sayings and cai^s ns
n to ewne explanation of it • ■

> M, ‘How does it say (moan) the saying
meaning) of the gold of one hook, and the
Bathers of one waggon?’ Compare Bk. I. Pt I.

ii.-

toad ck'in, 3rd tone), both by Ch*o Ch'i and
IhuHsIjisexplainodby^^'tobond.’ I prefer

424

THE WORKS OF MENCIUS.

[BK. VI.

S ^ ^ i*,*,*,

Si I'-f w »i 1

^ K ae ^ P4

SStf°S‘

M'J if K:S A

Ml

0r;5,A

fi

±1^
m M'J m m

I k-l-« t

arm, and snatchinj; from him whai Ko io »

a wife, will you so di^ her away? ” ’ ’ ‘ ^

“ All men may^be^a^ ^eneius, saying, ‘ It is said,

‘ It is.’ 7 De laos and bhuns ; — ib it so ? ’ Mencius replied,

high, and Tang”nine’ u-°^ cubits

^vt 1 can dSw Wrif four inches in height,

realize that iykg What am I to do to

a^^-ared him,. Wlat Laa this-Ifo

s: iSlim.”: ™ „„ .... „„ ... „

CUIMTATE YAo ABD SHWH-B PBIW-
w «8 a *■ eJiT “ys that ChiAo

befora^thi ?• been extingaiahed

of th^ ™1in Mencius. The descendants

surnama prohably taken their

t'tp’ *® present diabdot of Ting-Wo
t^J *® department of Tsto-chAu, in
Shan-tung. ^.—compare Bk. L Pt IL

n. I, ct at 3 . On the heights mentioned here,
«eAn^e<ds,Vm.vi. -for my height'

The y, however, may be taken as simply
was totween ^Wa * physically he

>■ - ~ r. a™, „ I

the dietion«y,_that of -to here
=‘to twist' r?q#;t:^'-h®-e«is

followed hy two objectives, ^ being
SiLn, ctrangely in rendering ‘Si,

^ ^ jg. ‘ the waUe, the house

on the east,' i, e. a ne^hbouFs wall. ^

ia a common designation for the

^ts urn by a ^tor earlier than Jfencim,
jg. (3rd tone) .» vii^gin daughter,' one

in the harem. as sometimes else

where, IS feminine. ’’

PT. 11. CH. n.]

THE WORKS OF MENCmS.

425

I'J ^ ^
7JA1^^

A ^.§5

»

GE^.

to do with the matter ? It all lies simply in acting as^ such. Here
is a man, whose strength w^as not equal to lift a duckling ke
then a man of no strength. But to-day he says, “ I can lift 3,000
catties’ weight,” and he is a man of strength. And so, he who can
lift the weight which WA Hwo lifted is just another WA Hwo.
Why should a man make a want of ability the sulgect of his grief t
It is only that he will not do the thing. ^ ^

4. ‘ To walk slowly, keeping behind his elders, is to perform the
part of a younger. To walk quickly and precede 1^ elders, is to
violate the duty of a younger brother. Now, is it what a man
caimot do — ^to walk slowly 1 It is what he does not do. The
course of Y4o and Shun was simply that of filial piety and
fiatemal duty.

were ihown the right w*y. 3.
referring to the height, or body generally.
^ referring to Yio and Shnn.

is said to be an abbreriation for =' ^ . ‘a
wild daek.' I do not see why it should not be
taken simply as a numraal or elasaifier, and
““ chicken.' Wn Hwo was a

man noted for his strength. He is mentioned
in connexion with the king Wd of Te'in (b. 0.
309-306). Aecoonts go that he made light of
30,000 catties I 4. and (4th tone) are

verbs; Chd Hal here quotes from

he commentator Ch'Sn

»iety and fraternal duty ^re the natural out-
'oings of the nature, of which men have an
ntuitive knowiedgo, and for which they have

m intuitive ability ^

ind Shun showed the perfection of the hua^
•elations, but yet they simply acted in aocorjN
aee with this nature. How ooold they ^
, hair’s point to it ? ’ He alio quotes aaothor
who sevs ‘Iho wav Yao and

Shun was great, but the poiauit tt lay aimpiy
in the rapidity or slownesa of their walking
and stopping, and not in things that were very
high and difficult. Itis^eeenttothewmuBon
people in their daily usages, but they do not

426

THE WORKS OF MENCITJB.

[bk. VI.

A *( » » ff . JB b.B

izr. • "r-* r*rf* L* » /■9l^

Sf SSf'W®'

^ &W # E, ai

.a ^ ^

l-gw.f

is T>^.f E-M^f.K

“T

S.T

0.

O

tl^ eloth^ of repeat the words of Y4o, and do
^e actions just be a Y4o. And, if you wear

ot Chieh, you will just be a Chieh/

TfAn l he having an interview with the prince of

k have a house to lodge in/ I wish

to remaan here, and receive instruction at your cate.’^

u a great road. It

it t tnow It. The evil ig only that mef^wiU not seek

ChAu asked about an opinion of the
the eeunnurieg & tpT^ ”” ’ ‘

know it’ 5 . Th« moaning ig Bmplr— Imitate

the men, do what they did, and yon will

(4th tone),

K 18 better not to tnmslste thisconditionallT
•a rt shows how Chito wag presuming on his
nobility. 7. ^ <Wow, the way’-io.
^t^^ “** generally ‘of

K-Ai OF TH» OMS HsUo p-i* An

FXso. DissATisrAcnos wrrn a rABMtn m

» 0 T HECEssaniLT inmuAL. r. KioappX"

have been a disciple of Tsze-hsiA, and lived to
Mencius’s time. From the expreasioD

“ e> it is plain, he ig not to be ponlbonded
llenciua*8 own disoiplo of tho Mune snr*
name, mentioned in Bk. II. Pt. II. xU. a. >j>
^,— see the Shih-ching, II. v. Ode HI. 3-
The ode is commonly understood to have heeo
written by the master ot l^shtd Q),
the son and hair^pparent of the sovereign
^B.c. 780-770). I«d away by the arts of a

PT. II. CH. III.]

THE WORKS OF MENCIUS.

427

M m, 4.^ £ W li ^

Hr# i:: ^ jS ^ # 0,

fl4o4.5^PW^:i.W4.^»

ZM.^ W.MZM M'l M
M fsr ^ ^ <4M'J B
f'0ll4.-®ca4.mail
^r^zmz^^^Az

2. Mencius answered, ‘ How stupid was that old K 4 o in dealing
with the ode ! There is a man here, and a native of Yiieh bends
his bow to shoot him. I will advise him mi to do so, but spiking
calmly and smilingly; — for no other reason but that he is not
related to me. But if my own brother be bending his bow to shoot
the man, then I will advise him not to do so, weeping and crying
the while ; — for no other reason than that he is related to me. Tie
dissatisfaction expressed in the HsiAo P'An is the working of relative
affection, and that affection shows benevolence. Stupid indeed was
old K^’s criticism on the ode.’

3. CKdu then said, ' How is it that there is no dissatisfaction

expressed in the K*Ai FAng 1’ ^

4. Mencius replied, ‘ The parent’s fault referred to in the K 4 i

mistreas, the sovereign degraded t-ch'id and his
mother, and the ode expreasea the sorrow and
dissatisfiMtion whleh the son eoold not bat feel
in sooh oircomataneea. Chdo Ch'i, however,
■nsigns it another anthorshipy hut on this and
other qneetions, eonneated with it, see the

Shih.ohing, in Joe. a. |iS|| ia explained by Ch>o
Ctil hy ‘narrow,’ and by CJhft Hsi by

‘bigoted and not penetrating.’

Bi “ understood of the speaker or
beholder, and of hia — the speaker’s —

brother. In J the verb) ^

Z. ’ Z. shooter.

*®ad mm, Hie paraphrast of Chio Ch'l

points, however, and understands diSferently—
‘Here is a t"*" of Tueh, who is about to be
shot by another man. I see it and adviM the
men not to shoot, but coolly and smilmgly,
because I am not related to the man of Ydeb,
But if my brother is about to bo shot, tc.’ This
is ingenious, but not so apt to the suhjoet of
theHsitoFln. When native scholars can con-
strue a passage so differently, wo may^ irare

it is not very definitely ejqiressed.

—see the Shih-ebing, I. iii. Ode VIL Iheofc
is supposed to be the production of sevw
sons, bewailing the conduct of their widows
mother, who could not live quietly and chastely
at home, but they take ril the b^e to
salYMt &nd express no diasatiafiiotioii with har*
4. Wo must think there was room enough for
gjgskti^totion in both cases. And indeed,
many commentators say that the received ac-
oonnt of the subject of the K'ii Fing must te
wrong, or that Mencina’s decision on it is

428

THE WORKS OF MENCIUS.

[BK. vr.

zM ^mw ^hw m

^ M: M:

^.X 1^4.

i

m^rnm

551

-k a

Fang is small ; that referred to in the Hsido P'&n is great. Where
the parent’s fault was great, not to have murmured on account of
it would have increased the want of natural affection. Where the
parents fault was small, to have murmured on account of it would
have been to act like water which frets and foams about a stone
that interrupts its course. To increase the want of natural affection
would have been unfilial, and to fret and fr>am in such a manner
would also have been uncial.

5. ‘ Confucius said, “ Shun was indeed perfectly filial 1 And yet.
when he wm fifty, he was full of longing desire about hia parents.’”

Ch^. IV. I. Sung K'ang bemg aTOut to go to Ch'A, Mencius
met him in Shih-ch'ifi.

2. ‘ Master, where are you going 1 ’ asked Mencius.

3. K’any replied, ‘I have heard that Ch'in and Ch'h are fight-
“g together, and I am going to see the king of Ch'd and persuade
him to cease hostilities. If be shall not be pleased with my tidvice,

sbanrd.
in loc.

Rpt hBW Bgiaii, see the Shib.chiii([,
‘mores' (if we had soeh »
▼orb), distaoee.’ The bther's act was
unkind ; if the son responded to it with in-
oil&renee, that would increase the distance
and alienation between them.

^ 4’“**** oharaetera A

an to be taken together. The mother ia c<^
V^na to a rook or otono in m otnajD; and tho
sons to the water fretting about it. But the
l**t a one where the children’s
anetions should flow on undisturbed, v Com*
IwrsBk-V. PLl.i ^

4 . Mbsoiub’s WABnsos TO Smie K'aim os tbs

SUBOB ASD naSSUB os OOOSSBIXIXe ntB SSISCIS
SBOB THB UBOOim OS PBOSIT, THB PBOSBB OBOTHIO

BEiBe xaas os bzbevolbbox arm biobtboushess.
Compare Bk.I.Pt.l.i,«f(iI. i. K'ang was
one of the travelling seholars of the timea^who
went from State to State, making it their busi'
ness to eounael skill, 4th tone^ Uie prinoes,

with B view for the moot part, though
q^arently with him, to exalt themaelTSS.
%ih-eb*ifl waa in the State of Sung. Here,
and alao in the next paragraph, the verb.

battling weapons.’

PT. n. CH. IV.]

THE WORKS OF MBNCTOS.

429

ft

m m

m

lij ifli

^Z, iiaM —
4 ^ 0.^ ^
ja IiJ a ^ ^

A ^ SȤ

I 1=1

I shall ffo to see the king of Ch'in, and persuade him in the same
way. Of the two kings! shall sur^y find that I can succeed with
one of them.'

4- Menciui said, ‘ I will not venture to ask about the particulara,
but I should like to hear tfie scope of your plan. What oour^ "will
you take to try to persuade them?’ K'ang answered, ‘I will tell
them how unprofitable their coarse is to them.’ ‘Master,’ said
Mencius, ‘ your aim is great, but your argument is not good.

5. ‘ If you, starting from the point of profit* offer your persuaave
counsels to the kings of Ch'in and Ch'h, and if those kings are
pleased with the consideration of profit so as to stop the movement
of their armies, then all belonging to those armies will rejoice in
the cessation of war, and find their pleasure in the pursuit of profit.
Ministers will serve their sovereign for the profit of which they
<^rish the thought; sons will serve their mthers, and younger
brothers will serve their elder brothers, firom the same considera-
tion ; — and the issue will be, that, abandoning benevolence wad

‘nuUwanMtdof it.’ — aee Bk. L

FtlLxT. ^ 4. *if yoo’ll allow in«.’

Then fidlowi — 'not Hiring the pertieolars, I
should like,’ Ac.

the two SUtea. I take the woid'eign-

ment ’ Crun Jnlien. The gloes In the

■HK* ^ SfcJ* “li

name utd fciti* rf s*

430

THE WORKS OF MENCIUS.

[BK. VI.

ifn X w & Z M 4=^ B

#.^'10 ^ ^ tg W ^ t ft

Attf g«f

&,B M hZB^^

£.1

righteoQsaess, sovereira and minister, father and son, youn^r
brother and elder, wul cany on all their intercourse with tnis
thought of profit cherished in their breasts. Cut never has there
been such a state of society, without ruin being the result ot it.

6. ‘If you, starting from the ground of benevolence and
righteousness, offer your counsels to the kings of Ch'in and Ch'ti,
and if those kings are pleased with the consideration of benevolence
and righteousness so as to stop the operations of their armies, then
all belonging to those arnyes will rejoice in the stopping from war,
and find their pleasure in benevolence and righteousness. Ministers
will serve their sovereign, cherishing the principles of benevolence
and right^usness ; sons will serve their fathers, and younger
brothers will serve their elder brothers, in the same way : — and so,
sovereign and miniscer, father and son, elder brother and younger,
abanc'oning the thought of profit, will cherish the principles of
benevolence and righteousness, and cany on all their intercourse
upon them. But never has there been such a state of society,
without the State where it prevailed rising to the royal sway. Why
must you use that word " profit.” ’

6$’ mnltitudes of the three ermies;'
see the AnalMte, VII. x. embrace* both

^officers And soldiers.* 6, «!iinJP3E

(4th tone) , — ^here the trans-

lation needs to be supplemented consider-
ably. •

PT. II. CH. V j

THE WORKS OE MENCIUS.

431

I ^ 2 iJ i’S

0?^ rfff ^

ilL.1. ^ S ft fey S

^ » -r

¥ g T< i se.

Chap V i. Wlien Mencius was residing in Taau, the younger
brother of the chief of who waa guardian of Zan at the time,
paid his respects to him by a preserU of sillra, which Mencius
received, not ^oin^ to acknowledge it. When he was sojoi^ng
in Fing-IA, Ch'i who was prime minister of the State, sent him
a similar present, which he received in the same

2. Suliequently, going from Tsau to .^an,

but when Ire went from Fing-ld to thempital o/ Ch i, he did not
visit the minister Ch*A. The disdple Wfr-IA was glad, and said,
‘ I have got an opportunity to obtain some instruction,

3. He asked owordinj^Zy, ‘ Master, when you went to

visited the chiefs brother ; and when you went to Chi, you did not
virit Ch'A. Was it not because he is oftli/ the minister .

visit UUtt. was It not oecause uv

4 . Mencius replied, ‘No. It is said in the Book of H^tcy.

“ In presenting an offering to a supenor, most eoual

demonstrations of respect. If those demonstraaons eq

yci.

5. How Hnctua Bwn.AizD hiwself in Din-
raaam.T AonnowuDCTne vayoobb whiob hb
XBCEiTSD. I. -ff,, uid below, look

uaoh as if the former ^rere the samame and
name of the individual spoken o^ yet Chko
ChTs explanation of the terms, which is that
followed in the translation, is no doubt correct.

— see chap. i. ja«a. — see Bk.V.

Mil.. 2 |£|||.

— seeBk.n.Pt.ILTti a. The two here.

and in the next paragraph- ft-
< went to Chi,’ i e. to the capital of the State,
aaPing-luwasinCh'i. ^ ,-<*ien, 3rd tone.

^ (WA-IO’b name) ^ ^ ^

P ^ fln 59 - an^po^ty-

(literally, crevice), ‘to ask.’ 4- 0»— “•

the Shd-ching, V. xiL la, birt in_Jto ;^c the
last clause

explanatory of the preceAng, bu^ i^f tte
fl^wt clause of a new sentence. See the Shft-

[BK. VI.

432

THE WOHKS OF MENCIUS,

S.

ii’a;

It

_ Z. #.

^ 1 ®

to the things offered, we sav there is no offering, that is, there is no
act of the will in presenting the offering.”

_ 5; This is becanse the things so offered do not constitute an
offering to a superior/

6. WA-lA was pleased, and when some one asked him what
M^us rr^nt, he said, ‘ The younger of ZSin could not go to Ts4u,
but the minister Ch'd might have gone to P'ing-IA,'

Chap. VI. i. Shun-yii K'wftn said, ‘He who makes &me and
meritorious MrvK^ hia first objects, acts with a regard to others.
Jle who ^kes them only secondary objects, acts with a reg^ to
h^selh You, naaster, were ranked among the three chief n^isters
0 / me. but before your feme and services had reached either to
the prince or the people, you have left your place. Is this indeed
the way of the benevolent T

2 . Mencius replied, ‘ There was Po-1 he abode in an inferior

^ 5- Thi» is Mencius’s expistution
SlA 6 The guMdiai, of .

8t^ could not leave it to pay a visit in another.

There was no reason, however, why Ch’u should
not h^e p^d his respects to Mencius in person.

^ now ibxciua napuKD to tot imnniaTioin
OF SHtTIf-YUK WJUr, OOSOEIOnKCI HIM FOB LBAYTIIO

omcE wrraoDT acoonniSHiiia Airmonre i
Shnn-yu K'wto,— see Bk. IV Pt. I. ivii. That
ebapterjud the notes should he read along vrith

not here opposed to
other, as often,—’ name ’ and ‘ reality.’

^ "““® l*er« •• the fame of the ‘renUty.’

* ’’Jth a regard to others,' i. e. each a
man’s motive in pnblio life is to benefit others.

^ _ with a regard to himself^’

he. suob a man’s motive is to ooltivate his own
good and excellence, f-* refers to the prinee ;
”|t refers to the petqsle. —it a

assumed that the fact of Meneias’s being among
the high ministers of State took him out of the
category of those vriio made thmnaetves their
aim in life, and the izm therefore u a bit
^tte questioner. Throaghont the ehiqitsr,
has perhaps more the idea itfperfeetvirtne,
free from all arifiahness, thaw of beneveleiiaa.
a. Po-1, Ac., see Bk.V.Ptn.i, wi lithe other
referenoes there given. That 1 Yto wwrt five

PT. n. CH. VI.]

THE WORKS OF MENCIUS.

433

45 - 0 ?^

^ ^ — T 4^

l.«»^;4>(i:457v4.

situation, and would not, with his virtue, serve a degenerate prince.
There was t Yin ; — ^he five times went to T'ang, and five times went
to (^ieh. There was Hfii of Li<l-hsi& ; — he did not disdain to serve
a vile prince, nor did he decline a small oflSce. The courses pursued
by those three worthies were dififerent, but their aim was one.
■^d what was their one aim 1 We must anewm* — “ To be perfectly
■virtuous.” And so it is simply after this that superior men strive.
Why must they alliwrsue the same course f*

3 . K'wAn pursued, ‘ In the time of the duke MA of Lfi, the
government was in the hands of Kong-1, while Tsze-lifi and Tsse-
^ were ministers. And yet, the dismemberment of LA then
increased exceedingly. Such was the case, a specimen how your
men of virtue are of no advantage to a kingdom ! ’

4 . Mencius said, ' The prince ofYn did not use P&i-ll Hsi, and
thereby lost his State. The duke MA of Chin used him, and became
chief of all the princes. Ruin is the consequence of not employing

tunes to T'amg, »nd five times to Chieh is only
mention^ here, hovrerer. He went to T'ang,
It u said, in consequence of the juressing
iiPg^nqr of his sdieitationa, and then T'ang
Mnt him to the tyiant toSrorn and advise him.
Nothing could be fcrthor at Hrnt from the wish
thmn both than to detiuone Chieh.

‘to run,’ used Sguratively, 4th tone. 3. In
th« paragraph, KVin ahrances in his con-
^mnation of Mencius. At first ho charged
him with having left his office bMmre he had

VOL. n. F

accomplished anything. Here he insinnates
that though he had remained, he would not
have served the State. Tsae-lid is the Hsieh
Lid of Bk. II. Pt. IL zi ; cmnpars that chapter

with this. Kang'! ^named was prime
minister of LA, a man of merit and principle.
Mencius might have denied the fret allied by ,
K’w&d, of tiM increased dismemberment of LA
under duke MA. 4. FAi-ttHM,— sec Bk. V. Pt.L
ix. the ‘using 'moans follow-

f

434

THE WORKS OF MENCIUS.

[BK. V!.

men of virtue and talents ; — how can it rest with dismembermeut
merely ? ’

5 . urged again, ‘Formerly, when Wai^ P'&o dwelt on
the Chi, the people on the west of the Ydlow River all became
skilful at singing in Ais abrupt manner. When Mien Ch'U lived in
K4o-t'ang, the people in the parts of Ch'i on the west became
skilhil at singing in his prolonged manner. The wives of Hwa Ch4u
and Ch'l Liang bewailed their husbands so skilfiilly, that they
changed the manners of the State. When there is the gift within,
it mwifests itself without. I have never seen the man who could
do the deeds of a worthy, and did not realize the work of one.
Iherefore there are now no men of talents and virtue. If there
were, I should know them.’

6 . MenatM answered, ‘ When Confucius was chief minister of
J^ce m JA, the prince came not to follow hie counsels. Soon after
mere was the solstitial sacrifice, and when a part of the flesh presented

ing the minUter’g ooniuele and plana.

"1^ ^ ^ M tone),— hefope we

mnet nnderstand ‘If yon seek for dis-
memberment merely, as the oonseqnenee,' Ac.
5- The individuals named here all belonged
to^'i, excepting tte Srst, who waa of Wei.

is the general name for singing, and
a particular style, «aid to be ^ . ^h^’.

ifij W. >•«. ‘The Bigjht of Ch'l denotes
all about tS western borders of the State.’ Hwa
(4th tone) ChAu and Ch^ LiADg wereofficers sl&in
in ^ttle, whoae wives bewailed their loss in so
pitiful a m^Tin^ r m to affect the whole State
Their cries, it is said, even rent tije wall
capital of Ch'L See the ^ and the ^ij

^ ^ ^ Wt’ ‘**’j*®* ^

is simply to insinuate that Mencius was a
tender, for that wherever ability was it wm
sure to oome out. 6. Mencius rfiields him^
behind Confucius, implying that he was beyon

PT. n. CH.VII.]

THE WOKKS OF MENCIUS.

435

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in sacrifice was not sent to him, he went away even without takmg
off his cap of ceremony. Those who did not know him 8“PP^“
it was on account of the flesh. Those who knew him
it was on account cfihe neglect of the usual ceremony. The f^t w^,
that Confucius wanted to go away on occasion of some small offence,
not wishing to do so without some apparent cause. All men can-
not be expected to understand the conduct of a si^ienor man.

Chap, to! i. Mencius said, ‘ The five chiefe of the pnnc^ were
sinners against the three kings. The pnnces of the ^

sinners ^nat the five chiefe. The Great officers of the present day

prince, which was called "A tow
of Inspection." !^prin<»s attended at the court of the sovereign.

the knowledge of KV&n.— The SUte of Ch%
e&eid of the influence of ConfticiuB, who wee
meting ma prime minuter of lid, moat to the
duke m present of beautiful mngin g’girU wd
hotaem. Tbe duke moeepted them, and miw-
doned himself to diemipation. Confbei^ deter*
mined to leeva the State, but not wishmg to
eq>oae the bad eonduet of hie jartnoe,

•boot fop some other reaaon which he nu^t
a—ig « tor going away, and found it in the

matter mentioned. The is the
^^ia need for ‘*® do a dis-
orderly going awsy.’

7. Tr> fboobob aim namn or n rasssaa cr
non 1 RX wmtM Kmos to th* fits onms or
i!H> msoBi, an pbom m rm oHisrs to ths
nmeoBanomcEBSor MrsoniifsiinB. i.Ilie
‘three kings' are the founders of the throe
dynasties of Hsii, Shang, and Cbkn. The nre ^

F f 2

chiefe of the princes ’ were ^ duke Hwn of
(B c 684-^), the duke wan of Tsu. (63^
dS[^4 of Ch'in (659^% the duke
of Sung(65i-€36), tto

of ^(613-59*)- Therearetwoenum^ti^
of the ‘ fire leading princes,’ one called ^

^ 3 l ilSl’ ****** dynasties,

and the other ^ 3 l o'

phn rh’un-ch’ifi. Only Hwan of Ch'l and Win
^Tsin are comm<« to the

gneaking only of those included m the e^nC
S^«tion, «nd though there is some differ-
^^.^opinion in regard to some of ^ m-
^vidusls'in it, the above list is probably
which he held? ‘Sinners against, —i^ola^

their principles and ways. a. J

. . »fc*f bb

Bk. I- Pk IL IV. 5.

436

THE WORKS OF MENCIUS.

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which was called “ Giving a report of office.” It was a custom in
the spring to examine the ploughing, and supply any deficiency of
teed; and in autumn to examine the reaping, and assist where there
was a deficiency of the crop. When the sovereign entered the
boundaries of a State, if the new ground was being reclaimed, and the
old fields well cultivated ; if the old were nourished and the worthy
honoured ; and if men of distinguished talents were placed in office :
then prince was rewarded, — rewarded with an addition to his
territory. On the other hand, if, on entering a State, the ground was
found left wUd or overrun with weeds ; if the old were neglected and
the worthy unhonoured ; and if the oflSces were filled with hard tax-

f atherers: then was reprimanded. Ifa jjrince once omitt^

is attendance at court, he was punished by denudation of rank ; if
he did so a second time, he was deprived of a portion of his terri-
tory; if he did so a third time, the royal forces were set in motion,
and he was removed from Jns governm^. Thus the sovereign com-
manded the punishment, but did not himself inflict it, while the
princes infliotra the punishment, but did not command it. The five

Bk. L Ft I. rii. i& ^ ^ ^ ■®®

Bk. IL Pt I. T. 1 . to reward.’

‘ impoat^ollectiiig nunis-
ten;’ literally, perhaps, ‘grasping and able
nan.’ Down to ^|i8azplioatoryor

What follows belongs to 01^

— see Analects, VII. X. =

harmony with these things,’ aU power being
lodged with the aovereign, and the princes
being dependent on him. ‘toaoper.

THE WORKS OF MENCIUS.

437

PT. 11. CH.VII.]

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^ dr ^ ^ ^ 5*0*

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, ‘Of tip five chiefs the most powerful was the duke UWfO.
the'a^SiS; ®f thtplL i. K;|ei.<>h'it. he

placed the writii^ upon it, but did not s?ay „ gj

with the blood, fhe first injunction vfeir • exS

the unfilial; change not the son who has „ rr^nonr the

not a concubine to be the wife.” The vi®

worthy, and mjuntain the talented, to give ® young,

tuous.” The third wa8,-‘‘ Eespect the old

Be not forgetful of strangers and J-^v^lei^ be nlur^isti In the
“ Let not o^ces be hereditary nor let officer be

selection of officers let the object ^ ^ 8®, r^at^officer " The
not a ruler take it on himself to put to death a Great

int.nd,or orde. pvvUhn,entr ‘to Inflict .hole up. Ihie ..

the panUhment’ 3. The duke H^ran nine gee the sU. m loc.
times brought together an assembly m tee
princes, the chief gathering being at K wei-
ch'ia, B.O. 650. At those meetings, the iMum
custom was first to dig a square pit, over wn^
the victim was sflain. Its left ear was cut aS,
and its blood received in an ornamented vessel.

The president then read the articles of .*8^^
meat, with his face to the nortji, as m tne
presence of the aidrits of the sun and mwn,
after which all we members of tte
took the' blood, and smeared the sides of tMir

months with it. This was caUed (s*d) J^*

The victim was then placed in the pit, the
articles of agreement placed upon it, and the

aee me na.’ .

the text,S»n dispensed with some of t^
ceremonies. ^ was the term

la ‘ the son who has
by the sovereign* J ^

heentree-ed.-i.e..etup.

gj^,<no crooked embankments. Q has a

438

TiiE WOHKS OF HENCIU8.

[bk. VI.

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fifth was, “ Follow no crooked policy in making embankments.
Impose no restrictions on the sale of grain. Let there be no promo-
tions without^rs^ announcing them to the sovereign." It then
said, All we who have united in this agreement shall hereafter
naaintain amicable relations.” The princes of the present day all
violate these five prohibitions, and therefore I sav that the princes
of the present day are sinners against the five chiefs,

P crime of him who connives at, and aids, the wickedness

of his prince is small, but the crime of him who anticipates and
excites that wickedness^ is great. The oflScers of the present day all

S > to m^t their sovereigns wicJcedness, and therefore I say that the
r^t onScers of the present day are sinners against the princes.’

VIII. I. The jprince of Lfi wanted to make the minister
Shan commander of his army.

2, Mencius said, * To employ an uninstructed people in tear may

moral application. No embankments must be
made sejflahiy to take the water from others,
or to inundate them. ^ ^
reprees the sale of grain,’ i. e, to othw States in
famine or distress.

‘appointments,’ to

territory or to office. 4.

‘to lengthen the wickedness of the ruler,’
to connive at and to aid it S

‘ to meet the wickedness of the ^er/T.oTt
anticipate and excite it.

8. MxHCtUS’s OPFOSmON TO THE WSBLIXE AH-
bitiok or Tm PKWCE of IS akb nis aiKiarnn
SnAK KC-ni. 1. At this time Lu wanted to

take advantage of difficulties in Ch’t, and get
possession of Nan.yang. That was the name
of the re^on on the south of mount T'ki, which
^ ori^naUy belonged to ho. On the north
of the mountain was the territory of Ch't
Between the two States there had been frequent
struggl es fo r the district, which the duke Ping
of hu

now hoped to recorer. Shtoy
below, cells himself but some sey

that was the name of a Jfohist under wfa<Mn
he had studied. His proper name was TAo
(SJ)- He was a native of and not of
Lu, but having a reputation for military skill,
the duke of Lu wished to employ his aerrioes.

PT. II. CH. vm.]

THE WORKS OF MENCIUS.

439

BfE B.

M ^oM.^ ^ B,^ ^ K

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be said to be destroying the people. A destroyer of the people
would not have been tolerated in the times of Y&o and Shun.

3. ‘ Though by a single battle you should subdue Ch'l, and get
possession of Nan-yang, the thing ought not to be done.’

4. Sh&n changed countenance, and said in displeasure, ‘ This is
what I, Kd-li, do not understand.’

5. Meiicius said, ‘ I will lay the case plainly before you. The
territory ^propriated to the sovereign is i,ocX) U square. Without
a thousand U, he would not have sufficient for his entertainment of
the princes. The territory appropriated to a H 4 u is loo It square.
Without 100 li, he would not have sufficient wherewith to observe
the statutes kept in his ancestral temple.

6. ‘ When Ch4u-kung was invested with the pi'incipality of Lu,
it was a hundred li square. The territory was indeed enough, but
it was not more than 100 li. When T’ 4 i-kung was invested with
the principality of Ch'i, it was 100 It square. The territory was
indeed enough, but it was not more than 100 It.

now the eominon tenn for general,

appearstohave come into rogue about Mencius’s
time. In the text it-=‘eommsnder-in-ohief.*

a. Compare Analects, Xm. XXX. — ^We may infer
from this paragraph, that Shhn had himself
ijeen the sdriser of the projected enterprise.

^ ^

of the ancestral temple-’ Those records pre*
scribed everything to be observed in the public
sacrifices, interviews with other princes, Ac.,
and were kept in the temple. 6. Compere

440

TH® WORKS OF MENCIUS.

[bk. n.

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7. ‘Now LO is five times 100 ?< square. If a true royal ruler
were to arise, whether do you think that LA would be diminished
or increased by him ?

8. ‘ If it were merely taking the place from the one State to give
it to the other, a benevolent man would not do it ; — ^how much less
will he do so, when the end is to be sought by the slaughter of men 1

9. ‘ The way in which a superior man serves his prince contem-
plates simply the leading him in the right path, and directing his
mind to benevolence.’

Ch^. IX. I. Mendus said, ‘Those who now-a-days serve their
sovereigns say, “We can for our sovereign enlarge the limits of
the cultivatea ground, and fill his treasuries and arsenala” Such
persons are now-a-days called “ Good ministers,” but anciently they
were called " Robbers of the people.” If a sovereign follows not

iLnaleeta,VI. xxii. ‘ sparingly,’ = onlj

a ‘ meisly,’ i. e. if Uiere were no stniggl
andino slan^ter in the matter. 9.

9. Howibb mmama or Hbkcius's too raa-
PEBKD *0 tuui somaanen' imattt rojt wbautk

Aim powBB. I. -[2 life,— R “

to be understood that this was to be done at
the exmnse of the people, taking their oommons
from mem, and Tnufcing them labour. Other-
wise, it does not seem objectionable. — Chko
Ch'I, however, gives the phrase another mean-
ing, m a king it« ‘ appropriate

small Stat^’ but this is contrary to analogous
passages, and confounds Uiis paragraph with

rr. n. ch. x.]

THE WORKS OF HEHCIUB.

441

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the right way, nor has his mind bent on benevolence, to seek to
enrich him is to enrich a Chieh.

2. ‘ Or they will say, “ We can for our sovereign form alliances
with other States, so that our battle must be successful” Such
persons are now-a^ays called “ Good ministers,” but anciently they
were called “ Bobbers of the people.” If a sovereign follows not
the right way, nor has his mind directed to benevolence, to seek to
enrich him is to enrich a Chieh.

3. ‘Although a prince, pursuing the path of the present day, and
not nhan gin g its practices, were to have the throne given to him,
he could not retain it for a single morning.’

Chap. X. i. P 4 i Kwei said, ‘I want to take a twentieth of the
produce only as the taxc. What do you think of it?’

2. Mencius said, ‘ Your way would be that of the Mo.

the next ; compmTe Bk. IV. Pt. I. zir. 3.

Si ’ ‘ 'with atha States.' Here Chko
Chi diSm making = ‘to deter-

mine brfoiehand,’ ‘ undertake,’ and joining

‘undertake in fighting srith hostile

oonntries to eonqner.’ This also is an inferior
eonstruetion. 3.

‘ oeonp; the position for a morning.’

10. Ah oansran Ststc cas ozxt sussibi wuh
A ntom siBim or taxatios, Asn that oaiont-
Aixss wuhVIo Asn Sainr is tbx psom oirz
ron CmzA. i. Phi Kwei, styled Tan (see next

chapter), was a wiad of ChAu, asoetio in his
own habits, and fond of innorationaL Eenee
the suggestion in this chapter. — So, ChAo Ch%
and Ch& Hst has followed him. The author
of the howerer, con-

tends that the PU Kwei described as abore
on the autharity of the ‘ Historical Becords,'

Ixix, was not the same here intro-
duced. See that Work, tnloe. a. or

was a common name for the barbarous tribes
on the north. Ihey were a pastoral pe<q>le,
and the dimate of their eonnt^ was oold. Be
doubt their drilixation was infcriw to that of

[BK. VI.

442

THE WOEKS OP MENCIUS.

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3. ‘In a country of ten thousand families, would it do to have
only one potter ? ’ Ewei replied, ‘ No. The vessels would not be
enough to use.’

4. Mencius went on, ‘ In Mo all the five kinds of grain are not
grown ; it only produces the millet. There are no fortified cities,
no edifices, no ancestral temples, no ceremonies of sacrifice ; there
are no princes requuing presents and entertainments ; there is no
system of officers with their various subordinates. On these
accounts a tax of one-twentieth of the produce is sufficient there.

5. ‘ But now it is the Middle Kingdom that we live in. To banish
the relationships of men, and have no superior men ; — how «^ti such
a state of things be thought of?

b- ‘.With but few potters a kingdom cannot subsist ; — how much
less can it subsist without men of a higher rank than others ?

7 - * wish to make the taxation lighter than the system of
Y 4 o and Shun, we shall just have a great Mo and a small Mo.

China, bat Heneiaa’s aeooaiit of them most be
Uken with allowance. 4. ^ see Bk. II.

PtlLi.. go together a« a general

deaignation of edifices, called as ‘foor-

walled and roofed,’ and mm as ‘far-
nUhed.’ So^^^jl^gotogetheras^nonymoas,

and also ‘pieces of silk, given as

presents.’ ‘the morning meal;* ‘the
evening meal ; ’ together = ‘ ent erta iiiments.’
— referring to the

7. The meaning is, that^ under sneh
systems, Chins wotdd beoome in the one ease
a copy of the Ko, and in the other of its state
under the tyrant Chieh.

PT. 11. CH. XIU.]

THE WORKS OF MENCrCTS.

443

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If we wish to make it heavier, we shall just have the great Chieh
and the small Chieh.’

Chap. XI. i. PM Kwei said, ‘My management of the waters

is superior to that of Yu.’ ^

2. Mencius replied, ‘ You are wrong, Su, Yu s regulation ot the
waters was according to the laws of water.

3. ‘ He therefore made the four seas their receptacle, while you

make the neighbouring States their receptacle. . 1 •

4. ‘Water flowing out of its channels is called an inundation.
Inundating waters are a vast watte of water, and what a benevolent

man detests. You are wrong, my good Sir. <..11.

Chap. XII. Mencius said, ‘If a scholar have not faith, how
shall he take a firm hold of things f’ ,

Chap. XIIL i. The pr%nce of LCi wanting to commit the
ministration of his government to the disciple Yo-chSng, Mencius
said, ‘ When I heard of it, I was so glad that I could not sleefi.

2. Kung-sun Ch' 4 u asked, ‘Is Yo-ching a man of vigour ? and

11. Pli Kwh’s PESsuiiPTCors idea that he

CODU> BESULATB THE WATKBS BETTES THAE Y®

Dm. X. There had been soaie partial inunda-
tions, where the services of Pti Kwei were
called in, and ho had reduced them by turning
the waters into other States, saving one at the

expense of injuring others.

it- ^

X. 3, but ^ has there a particular appli-
«tion.

13. FArrHlEPBIECrPI.ESEECESBABTTO JIBHEESS

BAcnoE. ^osedas^. Chd Hsi explains

U. Or WHAT IHPOEXABCB TO A VEIETEB — TO
iOVEKEEwr — IT IS TO IDVE WHAT IS GOOD. I .
i^, ‘to administer the government,’ as in

444

THE WOEKS OF MENCIUS.

[bk. VI.

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was answered, 'No. 'Is he wise in council?’ ‘ No.’ ' Is he possessed
of much information V ‘ No.’

3. ‘What then made you so glad that you could not sleep ?’

4. ‘ He is a man who loves what is good.’

5. ‘Is the love of what is good suflBcient ? ’

6. ‘ The love of what is good is more than a sufficient qualifica-
tion for the government of the kingdom ; — bow much more is it so
for the State of LA !

7. ' If a minister love what is good, all within the four seas will
count I, OCX? It but a small distance, and will come and lay their good
thoughts before him.

8. If he do not love what is good, men will say, “ How self-
TOnceited he looks? He is saying to himself, I know it.” The
language and looks of that self-conceit will keep men off at a distance
of I ,(XXD It. When good men stop i ,cxx5 U off, calumniators, flatterers,
and sycophants will make their appearance. When a minister

chap, yi 3. a- ^

the 3rd tone ; ‘ has he wisdom and delibera-
tion?’— The three gifts mentioned here were
those considered most important to goTemment
in that age, and Kung-sun Ch'iu knowing Yo-
ehing to be deficient in them, put his questions
accordingly. 4. On this paragraph it is said

in the Q

: — ‘In the administration of

government, the moat excellent quality is with-

! out prejudice and dispassionately (M 4 »)
to receive what is good. Now in regard to all
good words and good actions, Yo-chang in his
heart sincerely loved them.’ 5, 6. is what
is simply sufficient. is what is sufficient

and more. 8. as defined by Chfi Hsl,

PT. n. CH. XIV.]

THE WORKS OF MENCIUS.

445

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lives among calumniatoi-s, flatterers, and sycophants, though he
may wish the State to be well governed, is it possible for it to
be so?’

Chap. XIV. i. The disciple Ch‘an said, ‘ What were the prin-
ciples on which superior men of old took office V Mencius replied,
‘ There were three cases in which they accepted office, and three in
which they left it.

2. ‘ If received with the utmost respect and all polite observances,
and they could say to themselves that the prince would carry their
words into practice, then they took office with him. Afterwards,
although there might be no remission in the polite demeanour of
the prince, if their words were not carried into practice, they would
leave him.

3. ‘ The second case was that in which, though the 'prince could
not he expected at once to cany their words into practice, yet being
received by him with the utmost respect, they took office with him.
But afterwards, if there was a remission in his polite demeanour,
they would leave him.

‘the appearance of being satisfied ■with
one’s own knowledge, and having no relish for
good words.' ±=#A

14. Gsovinw op takiko and ieavipo office.

Compare Bk.V. Pt. U. iv. 7. The three c ases
mentioned here are respectively the

it- ^ 4’ ^

that place, i. This Ch'an is the Ch'iin Tsin,

Bk. IL Pt. II. iii. a. is simply =
not ‘to go out to meet.’ ^

is to be luiderstood as thought in the acholar*a
mind, corresponding to

in the preceding pare^ph. In the Q in-
deed, the 'S’ there is made to be the language
of the ruler, but see the gloss of the

446

THE WORKS OF MENCIUS.

[bk. VI.

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4< ‘ The last case was that of the supenoT man who had nothing
to eat, either morning or evening, and was so famished that he could
not move out of his door. If the prince, on hearing of his state,
said, “I must fail in the great point, —that of carrying his doctrines
into practice, neither am I able to follow his words, but I am
ashamed to allow him to die of want in my country j ” the assistance
offered in such a case might be received, but . not beyond what was
sufficient to avert death,’

Chap. XV. i, Mencius said, ‘ Shun rose from among the
channelled fielda FA Yiieh was called to office fiom the midst of
his building frames; Chiio-ko from bis fish and salt; Kwan 1-wA
from the bauds of his gaoler ; Sun-shA Ao from his hiding by the
sea-shore ; and PAi-li Hsl from the market-place.

in toe. 4 . The asdstance ia in the shape of nameaa^. ChiaoEou]neintionedinU.n.
employment offered. If not, then ^ ^ ^ Pt I. L 8, where it is said in the notes that hJa

would not be a case of ^ -ff. ratinanmi^ ^..4’*'

^ M- oovered by king Win. He was than selling

16. TBiaia AKD HABDSHtps THE WAT Df WHICH fi»h and Salt, and on Wan’s leeonunendatiea
“V OBEAT SEEVICES. I. was raised to office by the last soreieign of Yin,
With Shun, Kwan I-wu, and P4i-ll Hsl, the <» whose fortunes he continued fsRhfol. Sun-
rfudcn t mn^be famUi V. Fa Yaeh,_8ee the shff 1.0 was prime minister to Ch wsng of Chll,
Shu-ching, Pt. IV. Bk.VII, where H is related tb« «... iu ^

that the sovereign Kko Tsung having ‘dreamt much i. h. j a- ^ * rf tte pnncea. So
that God gave him a good awista^ caused a ^ beyond dispute, but the oironmstoness

picture of the man he liad seen in his dream elevation, and the family to which ha

to be ma^ and ‘search made for him through belonged, are uncertain. See the ITEl ^
the kingdom, when he was found dwelling in Aa iI»

the wilderness of Fd-yen

the wilderness of Fd-yen iS ^ ‘planks and build.

In the ‘ Historical Becordi’RiJ^ilTh^r. Mimy of the h^ in Chin, are buiU of
. ^ “d mortar boaten together within a

name was given in the dream as and the moveable frame, in which the waUaaie fcnned.

PT. II. CH. XV,]

THE WORKS OF MENCIUS.

447

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2. ‘ Thus, when Heaven w about to confer a great office on anv
man, it first exercises his mind with suffering, and bis sinews antf
bones with toil It exposes his body to hunger, and subjects him
to extreme poverty. It confounds his undertakings. By all these
methods it stimulates his mind, hardens his nature, and supplies his
incompetencies.

3. * Men for the most part err, and are afterwards able to reform.
They are distressed in mind and pe^lexed in their thoughts, and
then they arise to vigorous reformation. When things have been
evidenced in men’s looks, and set forth in their words, then they
understand them.

4. ‘ If a prince have not about his court families attached to the
laws and worthy counsellors, and if abroad there are not hostile
States or other external calamities, his kingdom will general Iv come
to ruin.

5. ‘ From these things we see how life springs from sorrow and
cak^ity, and death firom ease and pleasure.'

- ~f~ is the officer who was in cb&rge
of him. ‘hungers his

members and skin.’ ^ ^ ‘empties

his person.’ -7^, ‘as to his

doings, confounds what he is doing.’ ff is

taken a. ^ ^ snd as ^ it S

used for m 3. The same thing holds
true of ordinary men. They are unproved by ]

difficulties. — used for # mM

~7^ -y^, — the meaning is, that, though
most men are not quick of apprehension, yet
when things are clearly befors them, they can
lay hold of them. 4. The same thing is true
of a State. mm ‘ law families,’ L e. old
fiimilies to whom the laws of the State are
familiar and dear. J^^is4isedfor Such

families and officers will stimulate the prince’s
mind by their lessons and remonstrances, and

448

THE WOKKS OF MENCrUS.

[BK. VII.

m 9c

4 .®

E It 4 .« « B. n

Chap. XVI. Mencias said, ‘ There are many arts in teaching.
I refuse, as inconsistent with my character, to teach a man, but
I am only thereby still teaching him.'

foreign duiger will roose him to carefulneoa

16 . Howa BXFOtuLiio TBACH xAT BSTSACHixs. The oAiTiea na on to the next

Tbe:^ in U not without its force, I clnuee for lux oxplAiuitioxi of whAt hAS been

but we cftn hArdly express it in a trauAlAtion. said.

BOOK YII.

TSIN SIN. PART I.

^oM'J ^ ^

MM

Chaptbb I. I. Mencius said, ‘He who has exhausted all bis
mental constitution knows his nature. Knowing his nature, he
knows Heaven.

,, Book. — lake the previoosBooka, affected, and be was prompted togiveaxp™*"

IS named from the commencing words— sion to hja thongjits. The first (i^tor may
^ lOiV ‘ The exhausting of all the mental regarded, however, as a oompendium of the

^Sionhem XH.snn,Tovo™sm.v-w.co«ro«n.

enigmati,^ sentences,’ conveying &Ws «»' HnavsH, A»nH*A^ "

views of human nature. It is more abstnue ®'’* obstwo oub batukb. i. HX “*

<*i®«iilty J conceive, to make one's self acquainted with
•*** I'is *® »”»»* Bis oonaeiooaness, and

exact of the phUoaopher. The author ascertain what he is. This of course gi^ »

of the no (m Jfl gj^yg ♦Tiiig Boot mao the haowledge of hie OAture, And aa he iA
was mS ^ .V the creature of H^von, its attribute* mort be

ig ten* an/its m*”* ?** ^**1 style correspond iiig. It is much to be wished

we cannot instead of the term Heaven, vague and m-

HTw c^n^tL^ ^*®‘* 'Bapters. definite, Mencius had aimplyeaid ‘Ood.* I;^

this gniwup^under get no other meaning from *Bispsragry^

grew up under his pencil, as his mind was HsI, however, and ^ hia aabool aay that there

PT. I. CH. II.]

THE WORKS OF MENCIUS.

449

iE„4.

J9f ###
Jl^ J[>il ^

2, ‘To preserve one’s mental constitution, and nourish one’s
nature, is the way to serve Heaven.

3. ‘ When neither a premature death nor long life causes a man
any double-mindedness, but he waits in the cultivation of his personal
ch^cter /or whatever issue ; — this is the way in which he esteblishes
his J 3 ea®e«-ordained being.’

Chap. II. i. Mencius said, ‘ There is an appointment for every-
thing. A man should receive submissively what may be correctly
ascribed thereto.

is no work or labour in ; that it

U the ^ 1 ^ of the Confucian chapter in the
‘ Superior Learning,’ according to their view of
it; that all the labour is in ^{{ U which

is the of that chapter. If this be

oorreet, we should translate; — ‘He who com-
pletely deveh^ his mental consUtution, has
known (come to know) his nature,’ but I cannot
Mnstrue the words so. a. The ‘ preservation ’
is the holding fast what we have from Heaven,
and the ‘ nourishing’ is the acting in harmony
therewith, so that tte ‘ serving Heaven ’ is just
being and doing what It has intimated in our
constitution to be ItswiR concerning us. 3.
is our nature, according to the opening wor^
oftheCM.«srrimff,-^^;^||i|^.
is to be taken as an active verb. =

‘ causes no doubts,’ i. e. no doubts as
h) what is to be done. referring

— It may be well to give the views
of Chte Ob’! on this chapter. On the first
IMxagraph he says: — ‘To the nature there
belong the principlee of benevolence, righteous-
ness, propriety, and knowledge. The mind is

designed to regnUte them ;

and having the distinction of being correct, a
man can put forth all his mind to think of
doing good, and then he may be said to know
his nature. When he knows his nature, be
knows that the way of Heaven considers what
w good to be excellent.’ On the second para-
Srsph he says: — ‘When one isabletoprseerve
his mind, and to nourish his correct nature, he
m ay be called a man of perfeet virtue
The way of Heaven loves life, and the perfert
VOL. n. G

man also loves life. The way of Heaven is
without partiality, and only improves of the
virtuous. 'Thus the acting itf Ou ftiftd man
agrees with Heaven, and hence it ia said, —
this is the way by which he serves Heaven.’
On the third paragraph he says ‘ The perfeet
man in hie conduct is gnided by one law.
Although he sees that some who have gone
before him have been lAort-iived, and some
loog-Uved, he never has two inind% or changes
his way. Let life be short as that of Ten
Tuan, or long as that of the duke of Shko, he
refers either case equally to the appointment of
Heaven, and enltivates and recdides his own
person to wait for that. It is in this wi^ he
establishes the root (/ Mtarm's appointmrats

plsnations do not throw light upon the text,
but they show how that may be treated inde-
pendently of the school of Chii He!. And the
equal unsatisfactoriness of bis interpretation
may well lead the student — the foreign student
especially — ^to put forth bis streng^ on the
study of the text more than on the commen-
taries.

2. Has’b dvtt as ArrEOTEU BT rax imcxxES om
arroisTKEBTS of Hkavxb. Wbat nax xx con-

aKCTI.T ASCBIBED THEBETO ABB WBA> XOT. ChA

Hat says this is s continnation of the last
chapter, developing the meaning of the last
paragraph. There is a connexion between the
chapters, but is here taken more widely,
as extending not only to man’s nature, hut all
the events that befell him. i. jjl- 'tiie
correct appointment,’ i 0. that which is oirecUy
the will of Heaven. No eenasquraco flowing
fi-om evil or oarelem conduct is to be under-
stood as being so. CbA Hst’s d efln ition is—

■ that which comes without beiBg brought «■
is the eoiiaet appointment.' — Chito Cht wys

g

450

THE WORKS OF MENCIUS.

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2 .^ Therefore, he who has the true idea of what is heavens
appointment will not stand beneath a precipitous wall.

3* * ^^®^th sustained in the discharge of one’s duties may correctly

be ascribed to the appointment of Heaven.

4- Death under handculls and fetters cannot correctly be so
ascribed.’ ’’

Chap. III. I. Mencius said, ‘When we get by our seeking and
ose by our neglecting ; in that case seeking is of use to getting,
and the things sought for are those which are in ourselves.

W'hen the seeking is according to the proper course, and the
getting IS only as appointed ; — ^in that case the seeking is of no use
to ^tting, and the things sought are without ourselves.’
in said, 'All things are already complete

there are three ways of speaking about the ap-
pointmente or decrees of Heaven. Doing good
and getting good is called ^ ‘receiving
what is appointed.’ Doing good and getting
®vil a called ' ®Dcountering what is

Doing evU and getting evU»caUed

E@ ‘following after what is appointed.'
~ “ only the first of these cases that u spoken
of in the text. It mnst be borne in mind,
however, that by here Ch&o understands
and that only, and we should acquiesce
in ^s, if there did not seem to be a con-
nexion between this chapter and the preceding
— be who knows, or h«v the I
true notion 4c. ‘precipitous’ and

likely to fall. 4. The fetters are understood to

be those of an evil doer. are fetters for

the hands, and ihoee for tho feet.

3 . YlBTCrB IS SVXB TO BB OATWfk BrSBBKXVOlTy
BTPT BKIHtS AHX> OXHIB BBTSmBAT. imHOS-VOT.
Tius fluent sentiiiient is eorreet, bat the exact
troth ia merifieed to Uie poiat of the antithaala,
when it is said in the second case that seeking
Uofno ose to getting. The things* in ourselrea*
are benevolence, righteoosness, propriety^ and
knowledge, the endowments pr(g»er onr
nature. Ihe things ‘without ourselves* are
riches and dignities. The ‘ proper eoorae * to
seek these ia t h a t ascribed to Conhiciii% * ad*
vand^ according to propriety, and retiring
I according to righteoqanesa,* but yet they are
not at our command and control.

4. Max is rirran ton, awn Happr nr, doxbo
oooD^ABn nATPXBVXOTBmttixpTHXRBiHe z. Thia
paragraph is myatieal. The all thingn are

PT. I. CH. VII.]

THE WORKS OF MENCItTS.

451

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2 ‘ There is no greater delight than to be conscious of sincerity

on self-examination. , , i. • •*

3 ‘ If one acts with a vigorous effort at the law ot reciprocity,
when he seeks for the realization of perfect virtue, nothing can be

doeer than his approximation to it.’ , , j

Chap V. Mencius said, ‘ To act without understandmg, and
to do so habitually without examination, pursuing the proper path
all the life without knowing its nature this is the way ot

multitudes.’ •.i . i.

Chap. VI. Mencius said, ‘ A man may not be without shame.

When one is ashamed of having been without shame, he will afier-

wards not have occasion to be ashamed.

Chap, VII. i . Mencius said, ‘ The sense of shame is to a man

of great importance.

«■ the frindpUs of aU things, which all things
moreover are chiefly the relations of society.
When we extend them farther, we get em-
b^rraaaed. a. The ^ here is that so largely

treated in the Chnng Yung. 3. is the
j iylpne of others by ourselves, ^d acting
Mocffdiiigly. Compare the Doctrine of the
Mean, ziiu 3.

6. How »Ajnr act without thought. Com-
pare the Analecta, YIIl. ix.

is to be understood of , but

— ‘ its nature,’ its propriety, which is the object
of and Its grounds, whioh is the object of

Chfl HsI defines as
• knowing clearly,’ and as

G g 2

’knowing minutely and exactly.’ ‘There is
much activity,’ says the ‘ in the two

verba' This use of ^ is not common.

#. Th* vaht* of ih* FKELixe or SHiJOL The
last —shameful conduct.

7. The subject. The former chapter, it
is said, was by way of exhortation (ia»)'

this is by way of warning (« J«>
second paragraph ia aimed at the wsndenng
scholars of Menoino’s time, who -swie full of
plots and schemes to unite and disunite the

various prillcos. ‘springs of motion,’

• machinery.’ The third paragraph may a^
be tninalati^ ‘ If a man be not ashamed at his
being not like other men, in what will he be
like them?*

[bk. vir.

452

THE WORKS OF MENCIUS

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2 . ‘Those who form contrivances and versatile schemes dis-
tinguished for their artfulness, do not allow their sense of shame to
come into action.

3 . 'When one differs froin other men in not having this sense
of shame, what will he have in common with them 1’

Chap. VIII. Mencius said, ‘The able and virtuous mouarohs
of antiquity loved virtue and forgot their power. And shall an
exception be made of the able and virtuous scholars of antiquity,
that they did not do the same 1 They delighted in their own
nnnciples, and were oblivious of the power of princea Therefcnre, if
kings aud dukes did not show the utmost respect, and observe all
forms of ceremony, they were not permitted to come frequently and
visit them. If they thus found it not in their power to pay them
fi^uent visits, how much less could they get to employ them as
ministers V

Ca^. IX. I. Mencius said to Sung K4u-ch'ien, ‘Are you
fond, Sir, of travelling to the different courts f I will tell you about
such travelling.

8 . How TH» ASCIEIIT SaH0I.AB8 XAHITAnrrD i
THS Dieairr or tkeib cBABAom abi> piiBicin.ES. I
^ ia not Tirtne in tbo abstract, but the good
which tbOT saw in others, in the soholan
namely. sA is their own ‘power.' As applied
to tho Bcholm, howeirer, thoM things hare to
he rsreraed. They lored their own rirtue ^ H j

and foigot the power of men, i e.
princes.

of the

9. How A PBopEsnoxAi. ADnscB or thb
PBBfcxs moBT na alwats pcBPaorLT BAtiarisn.
The exampli or Aanocirr. t. Some make the
party spoken to in this chapter to be Ktoi
readas£^yeh*ienof 8tin& Nothing ia known

PT. I. CH. IX.]

THE WORKS OF MEKCHJS.

453

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2. ‘ If a prince acknowledge you and follow your counsels, be
perfectly satisfied. If no one do so, be the same.’

3. Edu-ch'ien said, ‘What is to be done to secure this perfect
satisfaction?’ Mencius replied, ‘Honour virtue and debght in
righteousness, and so you may always be perfectly satisfied.

4. ‘Therefore, a scholar, though poor, does not let go his
righteousness ; though prosperous, be does not leave his own path.

5. ‘ Poor and not letting righteousness go ; — it is thus that the
scholar holds possession of himself. Prosperous and not leaving the

E per path ; — it is thus that the expectations of the people from
are not disappointed.

6. ‘ When the men of antiquity realized their wishes, benefits were
conferred by them on the people. If they did not realize their wish^,
they cultivate their personal character, and became illustrious in
the world. If poor, they attended to their own virtue in solitude ; if
advanc^ to dignity, they made the whole kingdom virtuous as weD.’

of him, hut Uuit he -was one of the advwitnrers, | ia the course which he pursuoe. 4.
who traTclled about tendering their advice to
the different princes, a. To translate
as I have done here, can hardly be called a
paraphrase. ChhHsi, after ChXoCht, explains
as ‘ the appearance of self-posseasion

and treedom from desire.’ ‘ Perfectly satisfied,’
ceiEvsiya the idea of the phrase. 3* ft is to be
understood that the ‘virtue * is that which the
has in himself, and the ‘ righteoumess '

is the reverse. 5. ‘Holds
possession of himself,’ — i.e. has whst he briefly
loves and seeka & ^ Z A’~A“dt-
— Chd Hsl observes ^—‘Tllia chapter ahows
how the scholar, attaching weight to what is
internal, and holding what is external Ut^t,
will approve himself good in all places and
cireumstaxic^s/

454

THE WORKS OP MENCIUS.

[bk. VII.

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Chap. X. Mencius said, ‘ The mass of men wait for a king Win,
and then they will receive a rousing impulse. Scholars distinguished
from the mass, without a king WSn, rouse themselves.’

Chap. XI. Mencius said, ‘ Add to a man the families of Han
and Wei. If he then look upon himself without being elated, he
is far beyond the mass of men.’

Chap. XII. Mencius said, ‘ Let the people be employed in the
way which is intended to secure their ease, and though they be
toiled, they will not murmur. Let them be put to death in the way
which is intended to preserve their lives, and though they die, they
will not murmur at him who puts them to death.’

Chap. XIII. i. Mencius said, ‘Under a chief, leading all the
princes, the people look brisk and cheerful. Under a true sovereign,
they have an air of deep contentment.

10. How PEOPLE SHOOXD GET T HE IE EESPOUTlOlf

TO GOOD tR THEXaELTES. 1^, <all the

peepls,’ ie. ordinary people.

in Bk. II. Pt I. T. r. When a distinction
is made between the characters, he who in wis-
dom is the first of lo.ooo men, is called
the first of i,ooo is called ; the first of loo
is called ; the first of lo is called

11. Not io be ejusted bt ktches is a fboof or
srjpEBioEiTy. Han and Wei, — see Bk. I. Pt. I. i.
I, notes ; ‘The familiee of Han and Wei,’ — i.e.
the wealth and power of those families.

used for *to increase/ indicates the ex-
ternality of tile additions. mm is defined

^ ‘ not being fall of and

satisfied with one’s salt’

12. WbeB a RimBB’8 AIR IS EVIUBS'IXT THE
FEOPIE’s good, they Wtu. EOT HUBHVH AT HIS
HABSHESTHEAstiBEB. The first part IS exidalned
rightly of toils in agricultnre, road-making,
bridge-making, &c., a^ the seciHid of the ad-
ministration of justice, where I should prefer
to think that Mencius had the idea of a just
war before him ; compare Analects, XX. ii. a.

‘a way of ease ;’ ‘s way of

life.’

13. ThF. DIFFEBEBT INFLUEEGB EEESOISED BY
A CHIEF AXOBO THE FBIXCES, ABD BY A TBUB
sovEREioB. I. ^1^ is explained in the dic-
tionary’, with reference to this passage, by

It is the same as and tifc =

PT. I. CH. XIV.]

THE WORKS OF MENCIUS.

455

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2 . ‘Though he slay them, • they do not murmur. When he
benefits them, they do not think of his merit. From day to day
they make progress towards what is good, without knowing who
makes them do so.

3. ‘ Wherever the 8uj)erior man passes through, transformation
follows ; wherever he abides, his influence is of a spiritual nature.
It flows abroad, above and beneath, like that of Heaven and Earth.
How can it be said that he mends society but in a small way!’

Chap. XIV i, Mencius said, ‘Kindly words do not enter so
deeply into men as a reputation for kindness.

2. ‘ Good government does not lay hold of the people so much
as good instructions.

3. ‘ Good government is feared by the people, while good instruc-

‘ the appearance of enlargement and self-pos- 1 It is rised here in its highest Application, ‘the
session.’ ^ illustration of the condition of the . J^^.ftffe-thelstterphrsseisin-
people under a true soTereign* commentators /yf

generally quote a tradition cf their state in the ‘ when behas fixed his

golden age ofYfto, when * entire harmony reigned ^ produce a result. This is unnecessary,

nnder heaven, and the liTes of the people passed liffl. ^spiritual/ -mysterious :* — the effects are
easilyaway.’ T^n the old men smote the cMs, ^„„<j visible, but the operation is hidden. In
and sang, R Hn 'r^> Ft yv iTfl influence ofSbun in the time of his obscuri-

_U. jIl -tOL " ^ when the plouglimen yielded the furrow,

S ^ tffj »F W ffff ^ and the potters made their vessels all sound, we

■Jfc^ ^ ^ ‘ At sunrise we rise and ““ ^ jS #

v(l Pv "n Wt’ ’ -/U, In what it is presumed would have bera

at sui^t we rest. We dig our welled <^i.^ ; , tl,“i^„ence of Confucius, had he been in the
we cultivate our fields and e a^ What is tlio position of a ruler, as described. Analects XIX.
strength of the Tt to us?’ a. is used in the xxv, we have an example of the

sense of ‘merit,’ or meritorious work, and as an object for I supply

the analogy of the other clauses determines the ' society.’ It is understood that a leader of the

meaning of "X as in the translation, princes only helps the people in a smaU way.

* frfJ 14 . Tbe vamje to a bui.eb or BEPOTATioa an>

3. S' has reference to the -p ^r, par. i. nonAL rerxcEiicas. Kindly words arc but brief.

456

THE WORKS OF MENCIUS.

[bk. VII.

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tions are loved by them. Good government gets the people’s wealth,
while good instructions get their hearts.’

Chap. XV. i. Mencius said, ‘The ability possessed by men
without having been acquired by learning is intuitive ability, and
the knowledge possessed by them without the exercise of thought
is their intuitive knowledge.

2. ‘ Children carried in the arms all know to love their parents,
and when they are grown a little, they all know to love their eider
brothers.

3. ‘Filial affection for parents is the working of benevolence.
Respect for elders is the working of righteousness. There is no other
reason yhr those feelings ; — ^they belong to all under heaven.'

Chap. XVI. Mencius said, ‘When Shun was living amid the
deep retired mountains, dwelling with the trees and rocks, and

and OD an occasion. A reputation for kind-
nen must bo the growth of time and of many
efvidenoes. With the whole chapter, compare
Analects, II. iii.

15. Buevolbkce ahd BioHTEocsnss abb

XATDBAL TO KAB, FABXS OF HIS OdBRITUnOH.

I. I translate by ‘ intuitive,’ but it serves
mlso to denote the ‘ goodness ’ of the nature of
man. Chd Hat so defines it

$ ijli - ^ " defined in the dic-

tionary by ^ ‘an infant smiling.’
When an infiint has reached to this, then it is
fjfi ^7 people in their

arma’ 3. must 'oe supple-
mented by extend them (carry

the inquiry about them) to all under heav^
and they are the same.’ This is just laying
down universality as a test that those feelings
are intuitive to us. ChAo Ch’i, however, ex-
plains differently : — ‘ Those w ho wish to do
good, have nothing else to do but to extend
these ways of chil£-en to all under heaven.’

16. How WHAT Sbub was discovebbd eiseu

a HIS OBEATEST OBSCtJBITY.

is the water itself bursting its banks ; the

agency of man in the matter is not to be sup-
posed. So in the

PT. I. CH. XVIII,]

THE WORKS OF MENCIUS.

457

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wandering among the deer and swine, the difference between him
and the rude inhabitants of those remote hills appeared very small.
But when he heard a single good word, or saw a single good action,
he was like a stream or a river bursting its banks, and flowing out
in an irresistible flood.’

Chap. XVII. Mencius said, ‘Let a man not do what his own
BOMC of righteousnem teU$ him not to do, and let him not draire
what his sense of righteousness telh him not to desire ; — to act thus
is jdl he has to do.’

Chap. XVIII. i. Mencius said, ‘Men who are possessed of
intelligent virtue and prudence in a£&irs will generallj be found to
have been in sickness and troubles.

2. ‘ They are the friendless minister and concubine’s son, who
keep their hearts under a sense of peril, and use deep precautions

tL

majr be taken geneialljr, or with special
referenee to the Tang-tsse and Tellow river.
I inefar the former.

17. A Kaa Has but to <w>t thb law i> bih-
aur. The text is literally — * Not doing what
he does not do,’ ke. Xnw most be supplied
to ""afce it inteiUgiUe in a translation. Chao
ChT interprets and supplies quite diSbrsntly ;
— 'I«t a man not make another do what hej
does not do himself/ kc.

18. The vomits or tsodbu avn artuonox.
I. Compare Bk.VI.Pt.U. XV.

and tone) go together, — ‘ iniell^noe

of virtue, and wisdom of artn' retains its
pit^r meaning of ‘ to be in.'
properly ‘fever,’ ‘any feveriab disease, but here
distresses generally, a f)|,-not
joined wiUi jp|[ , but qualiftring the whole sen*
tenoe. ‘fatherless,’ friendless, not

having fkvourwith the sovereign. is

not the child of one who is a eoncnbine merely,
but a concubine in disgrace, or one of a very
low rank. is often taken as if it ware

the shooting fosth of a tree aRer it has been cut
down , moreover, the -ss* in it should be ||| .

458

THE WOBKS OF MENCIUa

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aguDst calamity. On this account they become distinguished, for
their intelligence.’

Chap. XIX. i. Mencius said, ‘ There are persons who serve the
prince ; — they serve the prince, that is, for the sake of his counten-
ance and favour.

2. ‘ There are ministers who seek the tranquillity of the State,
and find their pleasure in securing that tranquillity.

3. ‘There are those who are the people of Heaven. They,
judging that, if they were in office, they could cany out (heir
•principles, throughout the kingdom, proceed so to carry them out.

4. ‘ There are those who are great men. They rectify themselves
and others are rectified.’

Chap. XX. i. Mencius said, ‘The superior man has three

19. Foxn DIFnEBEKT CLASSES OF USIBIESS.

^ ^ # A #’=**‘* A “

with , ud not to be taken with Men-

cius speaks of ‘psi^ns,' Bod not ^ ,
‘ministers,* to indicate his contempt,

a dUSeult The common view is

what I have given.

is to esose the

prinoe to bear with — eoontenanoe — th«n;—
yAsfc is to eanse the prinoe to be p l ea sed with
them.’ In thiaeaae, ^^’shonld be read in 4 th
tone. It is ^d, however, to have ^|[
jg, ‘Uie idea of aiming at esolosivelf.’ a. it
see Confiioian Analeets, XVI. i. 4 .

it will be seen, is not used hme, as in the
last paragraph. 3 . ‘ Heaven’s people,'

those who seem dearer to Heaven and more
fiivonred by it , — oompaze Bk. V. Pt. E vU. S
4 . ‘The great men ’ are the aagea, the high eat

style of men. is to be understood of per-
sons— ‘ the sovereign and the pee^a.'

— The nnd class of ministers may be styled the
mereensry ; the second, the \ajwi ; the third
have no selfishness^ a^ they emtesoe the
wh<de kingdom in th^ regards, bat they have
their defined aims to be atodneaby syst em s ti e
effort, while the fourth, nnoonseioaaly hot
sorely, prodnoe the grandBet reanlta.

20. Thb TBiaae WHmH xhb sunanm nan
nsLmns is. To occnn tbs VHaoaa m >or
AJiose THEE, ii Is to be taken as

simply—.^ possession of the

PT. I. CH. XXI.]

THE WORKS OF MENCIUS.

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tfiing w in which he delights, and to be ruler over the kingdom is
not one of them.

2. ‘That his father and mother are both alive, and that the
condition of his brothers affords no cause for anxiety ; — this is one
delight.

3. * That, when looking up, he has no occasion for shame before
Heaven, and, below, he has no occasion to blush before men ; — ^this
is a second delight.

4. ‘ That he can get from the whole kingdom the most talented
individuals, and teach and nourish them; — ^this is the third delight.

5. ‘The superior man has three things in which he delights,
and to be ruler over the kingdom is not one of them.’

Chap. XXI. 1. Mencius said, ‘Wide territory and a numerous
people are desired by the superior man, but what he delights in is
not here.

2. * To stand in the centre of the kingdom, and tranquillize the
people within the four seas ; — ^the superior man delights m this, but
the^ghest eiu<mnent of his nature is not here.

3. ‘ What TOlongs by his nature to the superior man cannot be

•OTtrogn away ia indicated, and not the eany-
ing oat of the true royal prino^ea. a. X
may be nndeistood of every
painftil thiiig in the conditum of his brothers,
whieh vmoM diatrees him. 3. We eannot but
attaeh a panonal meaning to ‘Heaven’ here.

31. Mas’s own aaxima m xovr mronrasT
xame so »««, axv ihx aoonoa or ms taoB

xmormEBT. t. This daaeribes the eonditiOB of
the prinee of a large State, who has thaieby
many opportonitieB of dcd^ good. a. This
edvsnoee on the meaning of the first paragiwth.
The individual indicated is the sovereign, who
by his positiim esn benefit the myriads of the

people, and therein he feels delict.

— what belongs to him by nature. ^

460

THE WORKS OF MENCIUS.

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increased by the largeneas of his sphere of action, nor diminished
his dwelling in poverty and retirement ; — for this reason that it is
determinatdy apportioned to him hy Heaven.

4 . ‘ What belongs by his nature to the superior man are benevo-
lence, righteousness, propriety, and knowledge. These are rooted
in his heart 1 their growth and manifestation are a mild harmony
appearing in the countenance, a rich fullness in the back, and the
character imparted to the four limbs. Those limbs understand to
arrange ihemselvee, without being told.’

Chap. XXII. i. Mencius said, ‘ Po-i, that he might avoid Ch&u,
was dwelli ng on the coast of the northern sea when he heard of tbO '
rise of king Win. He roused himself and smd, “Why should I not go
and follow him 1 I have heard that the chief of the West knows
well how to nourish the old.” P4i-kung, to avoid Chiu, was dwelling
on the coast of the eastern sea. When he heard of the rise of king

is not to bo intorpTotod only of the prinoe of
a State or the aOTereign. Indeed in the two
preeodinc paragraphs, though the indiridiials
mdiestea are in Uiose positions, the phrase,
aa wdL as here, has iti moral aignifioan^^
(4th tone) ^,,-^e natnre is

complete as given by HaaTen. Itoanmlybe
developed from wtUtin. Kothfaig can be added
to it from without. 13iis seems to be the idea.

extend over all the rest
of tbs paragraph, ^and'^ are in j^poat.!
tien; is not to bo takM as under tbel
goeasumeat of ^e meaniug is aiaply
that moral and iatolleejual gnaUties indieate

themselvea in the general appearaaee and

bearing. explained as

'the i^pearanee of what is pure,
hannonious, moistening, and rich,' and as

afluent, generous, full and overflowing.' — Urn
whoie deaeription is rather strained.

S3. Thn eovxuHamR ot xiau WXa nr vnDcm
VHBswp vrxaa xopammm i. CoaBpareBk.IV.
Ft. L xiiL t. a. this is to be tr an i l a tod Us-

tocieally, as it daseribes king Win’s govaew
mant ; eempaie Bk. I. Pt. L lii. 4.
eotraspondingteljis below; — ‘ampeivute

PT. I. CH. XXII.]

THE WOBKS OF MEKdOS.

461

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Win, he said, “Why should I not go and follow himi I have
heard that the chief of the West kno^re well how to nourish the old”
Kthere were a prince in the kingdom, who knew well how to nourish
the old, all men of virtue would feel that he was the proper object
for them to gather to.

2. ‘ Around the homestead with its five m&u, the space beneath
the walls was planted with mulberry trees, with which the women
nourished silkworms, smd thus the old were able to have rilk to wear.
£aeh family had five brood hens and two brood sows, which were
kept to their breeding seasons, and thus the old were able to have

to eat. The husbandmen cultivated their &nns of icx) na&u,
and thus their fiunilies of eight mouths were secured against
want.

3. ‘ The expression, “ The chief of the West knows well how to
nourish the old,” refers to his regulation of the fields and dwelling
his teaching them to plant the mulberry and nourish those animals,
and his instructing the wives and children, so as to make them nourish

wtansn,’ ‘the priTXte man.’ ailk-

tronnad them,’ Le. noarisbad ailkwonns with
tham. It is idiaeiTed by

id&wam eate and doss not drink, going through
ttstransformathmaintwonty'seTendaya. The
wife of Um YoUow TI (s.0. 0697-3597), whose
HM-ling (® ^ Srstl

taught the people to keep Bilkworms, and to
manage their eUk, in order to jnoTide elothea*

future ages saorifiee to her as tiie :5fcS'
Xeooioa has not mentioned beSwe the number
of brood tows and bens apportioned to a fionily .

» lifc ^ M ^ ^

at the beginning. The whole paragnq»h is the

[be. VII.

462

THK WOEKS OF MENCIU&

tbeir aged At fifty, warmth cannot be maintained without silks,
and at seventy flesh is necessary to satisfy the appetite. Persons
not kept warm nor supplied with food are said to be starved and
famished, but among the people of king Wftn, there were no aged
who were starved or famished. This is the meaning of the expression
in question.’

Chap. XXIII. i. Mencius said, ‘Let it be seen to that their
fields of grain and hemp are well cultivated, and make the taxes on
them light ; — so the people may be made rich.

2 . * Let it be seen to that the people use their resources of food
seasonably, and expend their wealth only on the prescribed cere-
monies : — so their wealth will be more than can be consumed.

3. ‘ The people cannot live without water and fire, yet if you
knock at a man’s door in the dusk of the evening, and ask for
water and fire, there is no man who will not give them, such is the

expUnatioo of th«t expreerion. BBM-M

is the dwelling-pUoe, the five mou allotted for
boildlngB.

as. To PEOKOTB THB TtBTUB OF TKB VEOruS,
TKB nSST CABS OF X eOYBBIHEHT SROUU) BS TO

ooH8in.T FOB iHsiB Bsdre wall. off. i. i, —
4thtoDe, asiaBk.I.Pt.I.T.3,((al. ‘grain

Selda.* P^j^'llaxflelda.’ and are both
in the imperative, indieating the of the

roler or gorenunent. So and in par.
a, where may bo referred to or the

resonroea ariaing firom the govemiamt jnat in-
dicated may be beat explained fhnn

Bk. L Pb L iii. 3, 4. j|8

the feative oecaaions of caig»ing^ marriaga^ Ac.,
excepting on which a strict oeenamyduNdd be
enforced. 3. Compere Bk. I. Ft. I. viL an-ea.
properlydenoteahalfanlioarafleraaaaet,

or thereabonta. ia B¥b •thaevanliig
oi the day.’ The tima tha ngnaat ia bup-
portnne, and the manner of it not aeeording to
propri^ and yet it ia granted. ^iath.

PT. I CH. XXIV.]

THE WORKS OF MENCrtJS.

463

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abundance of these things. A sage governs the kingdom so as to
cause pulse and grain to as abundant as water and fire. When
pulse and grain are as abundant as water and fire, how shall the
people be other than virtuous V

Chap. XXIV. i. Mencius said, ‘ Confucius ascended the eastern
hill, and Lfi appeared to him small He ascended the T&i mountain,
and all beneath the heavens appeared to him small. So he who has
contemplated the sea, finds it difficult to think anything of other
waters, and he who has wandered in the gate of the sage, finds it
difficult to think anything of the words of others.

2. ‘ There is an art in the contemplation of water. — It is
necessary to look at it as foaming in waves. The sun and moon
being possessed of brilliancy, their light admitted even through
an prince iUuminates.

3. ‘Flowing water is a thing which does not proceed till it
has filled the hollows in its course. The student wno has set his

goMMl name for all kinds of peaa and beaus.

^1^— as in Analeets, XU. xi. 3 .

34. Howtbb obiat Dovrmsra or crb u 0 Cb

DWABT AIX SKALUn DOCTSOrSS, ADD YET ABB TO
BB ADTABCED TO BS SOOCSaiTB STEFS. I, 3. Tllis

paragr^ih illastrates the greatness of the ssge’s
doet^es. Uie eastern bill waa on the east of
Uie capital of lA. Some identify it with a sm^

hill, called Fang Hi the district of Ch'ii-

^ ^ at the foot of which Confoeins’a
parents were buried ; otherawith a hill named
Kbag in the district of FI, in the depart-

ment of t-ch&u. The Tfti mountain is the chief
of the five great mountains of China. It lay
on the extreme east of Ch% in the present dis-
trict of T4i-an, in the department of the same
name. In is used as in'^^

Bk. rV. Pt. I. vii. 5 . After seeing the
surging ocean, the streams are not worth being
taken into aoconnt. And light penetrating
every cranny assures us of its a^ndour in
the great luminaries. 3 . is here the

sspiring student. 3^. 'an elegant piece,’ here
for ‘one lesson,’ ‘one truth.’

464

THE WORKS OF MEKCI0S.

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mind on the doctrines of the tage, does not advance to them but

oompletij^ one lesson after another.’

Chap. XXV. i. Mencius said, ‘He who rises at cock-crowina
and addresses himself earnestly to the practice of virtue, is a disciple
of Shun.

2. ‘ He who rises at cock-crowing, and addresses himself earnestly
to the pursuit of gain, is a disciple of Chih.

3. ‘If you want to know what separates Shun from Chih, it is
simply this, — the interval between the thought of gain and the thoughi
of virtua’

Chap. XXVI. i. Mencius said, ‘The principle of the philosopher
Yang was — “ Each one for himself.” Though he might have t«ne-
fited the whole kingdom by plucking out a mngle hair, he would
not have done it.

2. ‘ The philosopher Mo loves all equally. If by rubbing emooth

25 . Thb nmnouar Bnoias to which thx

jjOfvm or eooD ard thi uaru or oair lbad.
I. ‘A disciple of Shan,' — i.e. slthoogh soeb
a man mny not bimiielf attain to be • sage, he
is treading in the steps of one. a. Chih
being naed for is the robber Chih ; see
K. m. Pt IL X. 3. is used

hers as in ehsp. xix. i. I ahonld prefer myself
to read H in the 4th tons. It is obeerred by
the scholar Ch* 5 ng that ‘by good and gam are
intended the public mind and the selfi^ mind

is intended to represent the slightness of the
separation b^ween them, in its initial prin-
c^les, and I therefore supply ‘ the thought of.’

26 . The ebbobs or Yaro, Ro. abs Ttas-xo.

OaSOtlRATB ADHXBERCS TO A COCBSE WHICH WX MAY
DSBH ABSTBACTtT BlOBt IB FXBILOUS. I. . ‘ The

philosopher Yang,’ — see Bk. 111 . Pt. II. ix. 9,

10, 14. Chfi Hal says :

‘Jfh oonvBys the ides of what is barely
snfficienh* Thisisnotcorrech

^ ‘that which the i*iJoai^ar

Yang chose, sraa.' .... In the wxitlBgi of the
sebolsr laeh ■^)i Tang

Chfl speaking of Po-ch'kng Tne-kBo

that ‘ he would not pull out one of

hU hairs to benefit otherSi’and when ^nestimied

I himself ‘if he would pull oat a hair to help an
age,' declining to reply. 3. ‘The {diilosopber
Mo,’— see Bk. HI. Pt. I v. i ; Pt. U. iz. 9, 10,

‘14. We are not to nndentandtba rubbing the
I b^y smooth as an iaidated act whi A ao m iBi o w
woidd benefit the kingdom. The emoothnaea
would arise from labours undeigoneLfor thsUng-
dom, like those of the great YO, sAo wrao^t

PT. J. CB. XXVll,]

THE WORKS OF MENCIUS.

465

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his whole body from the crowa to the heel, he could have benefited
tile kingdom, he would have done it

3. ‘Tsze-mo holds a medium betieeen these. By holding that
medium, he is nearer the right. But 1 ^ holding it without living
room for the engency of circumstances, it becomes like their hdlding
their one point.

4. ‘ The reason why I hate that holding to one point is the injury
it does to the way of right ^neiple. It takes up one point and
disregards a hundred others.

Chap. XXVII. i. Mendus said, ‘The hung^ think any food
sweet, and the thirsty think the same of any drink, and thus tb^
do not get the nght taste of what they eat and drink. The hunger
ntirl thirst, in feet, injure their palate. And is it only the mouth
and belly which aae injured by hunger and thirst ? Men’s minds
are also injured by them.

2. ‘ If a Tnnn can prevent the evils of hunger and thirst fitun

wd mded till he bad worn amy all the hair
<« his legs. See the fit be. 3. Of

pithing y*d*inrn» to be knowu, bat iluit
he betoD^ed to Lft. meat be olearly

midmstood as leferring to a Mean, between the
adSahneas of Yang Chfl and the transeendeu*
taliamorMoTt

ineiitioiiediiipar.4. The neoeaaityof attending

to the exigenoy ci eireamataaiees is iUastrated
hj atyiag that a eaae may be oeaiedTed when
it weald be dntyto deny a sin^ hair to aare
the Idngdoaa, aM a eaae whan tt woaldbe dnty
to xnb the anole body smooth to do ao. The
fwthodme wvT (2^1 of China is to do what is

TOE. n.

rig^t with referenoe to the whole etreonutaaeae
of eemy oaae and time.

37. Tb> mponuncE or nor Aiiawne m

WTwn TO BB aUV M M O BT POTKBT AHD ▲ MBSH OOV-
TtwMHr (. perhaps is naed adTerbiaUy, —
'readily;’ oompaieBk. H. Ft. hi. XI. Hutw*
claosea ^ ^ ^ parallel to

ead> other, the Utter being expUnattoy <d the
Comer. ^ “ P Ift*

lefeienoe to the mind, hangar and Odiat stand
for poTerty and a m ean oondition. n. ^ j||^
prerent being;*

h

466

THE WORKS OF MENCIUS.

[bk. VII.

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being any evils to his mind, he need not harve any sorrow about not
bei^ equal, to other men.'

C^AP. XXVTIL Mencius said, 'H<ii of LiA-hsid would not for
tiie three highest offices of State have changed his firm purpose
of life.’

Chap. XXIX. Mencius said, ‘ A man vrith definite aims to be
accomplished may be compared to one digging a weU. To dig the
well to a depth of seventy-two cubits, at^ stop without reaching
the spring is after all throwing away the weU.'

Chap. aXX . i. Mencius said, 'Benevolence and righteoumess
were natural to Y4o and Shun. Tang and W4 made them their
own. The five chie& of the princes feigned them.

2 . * Having borrowed them long and not returned them, how
could it be known they did not own them?’

rafeiB to gmt

men, vgea, and worthioa. Snch a man has
bimaelf ra^y advanoed fiu: in the piah of
Sreataeaa.

38. HSx OF LiO'Bml'a nM e a M H ‘Hfli of
liS-haiA,’— aee BL II. Ft. I. iz. a, 3 ; Bk. V.
Pt.n.i.a5; Bk.VLPt.ILvia. ^niild* I
nea%’ ‘friendly impraeaibiUty,' was a ehaiae-
teristio Hfti, and Hensim^ therefore^ notiees
how a was associated with Simneas of mind.
The ‘three ktutf’ are the three highest officers
about the royal eoort, each equal in dignity to
the highest rank of nobility.

39. OnT iHAT 1430CB B TO sa F n i aap wbich

anoonpusnas ns oBiaox. used for

‘el^t enblta.' In the . Analects,
jSx. mdU. 3, it is said, in the note, that the
was seven cnbita, while here its length is
given as eight. Its exact length is a moot

point. See the t

S^inloe.

'one who has that which he is doin^’ The
application may he very wide.

80. Thz TOF FXBSBo n narwBEF Tlo, Smnr,
Tako, an> Wd, o> tbx osx HAxn, aan xhb fitb
OHISn, os IBS OIHSB, IS SSLATIOS TO BBBSVO-
mcB asn auunsousss s B . i. no doubt
refers to ‘ benevolence and righteous-

ness,’ and a tranBlati<m can han^ be made
without supplying those terms. Thoo^ TAo
and Shun sto^ on a hi^er platfenn than
Pang and Wd, theyagreed in rineeiity, which
is the common point of contrast betweM them
and the chiefe. ‘ incorporated them ’

—made them their own. a Chft Hri explains
^ lU ‘ returned.’ Admitting thi% the

meaning of paaam from ‘feigning’ to ‘bor-
rowing.’ He snoms to prefer vlewing^^^

PT. I. CH. rxxii.]

THE WORKS OP MENCIUS.

467

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Chap. XXXI. i. Euag-sun Ch*&u s^d, *t Yin said, “I cannot
be near and see him so disobedient to reason” and therewitb he
banished T&i-chi4 to T'nng. The people were much pleased.
When Tii-chii became virtuous, be brought him hai^, and the
people were again much pleased.

2. ‘When worthies are ministers, maj they indeed banish their
sovereigns in this toay when they are not virtuous V

3. mencius repliea, ‘If they have the same purpose as 1 Yin,
th^ may. If they have not the smne purpose, it would be
usurpation.’

(mAP. XXXII. Kung-sun Ch'4u said, ‘ It is said, in the Book
of Poetry,

“ He will not eat the bread of idleness ! ”

How is it that we see superior men eating without labouring?’
Mencius replied, ‘ When a superior man resides in a country, if its

poiEv OFTKOAL wtt, TO auppoK nUs !■ an
instance of the cift-pepeatedinainaationagainat
Meneins, that he was centant to be sa^wted
bjr the laineea^ while he wooM not taka ofliee ;

compare Bk. HI. Pt. U. iv.

Shih-ching, I. ix. Ode VI.
without doing service. Ihe <dd eommentaten
and Uie new diilbr scanewhat in their inter-
pretations of the ode, hot thaj agree in under-
standing its great lose on to be that people
ahonld not be reesiviag anaotanneDt, do net
aetiTely aerve their eonntiy. St- ♦plowghinfc*
labonrtng. IhisteRnissaggestedfimntlieode,

asa«*how oonld th^ themselves know? ’ bnt
I nmeh preAr the view in the trenalation.

ai. nm ann nsT jnnnrxiHB nasise, voTTBa
imncDU anooim aor na naaniLT aituxb. i.
CSainpareBLV.PtLvL5. -see the

Stdrching^ Ph IV. T. Bk. 1 . 9. The words are
taken someediat diflgreotly in the emnmentaix
on the cMai^ bnt 1 have fhUowed what seenm
the wioat likely meaning of them, is the

pnipoae, not snddewlylbtmed on an emergency,
hot the determination and object the vHiole
liiA

SS. Tax s an vroaa wmcB a aoraanm jua
nBrnaaoso A o oinaM Taarma Hix,wiiBoiiTan

H h 2

468

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MvereigD employ his counsels, he comes to tmnquillity, wealUi,
honour, gloiy. If the young in it follow his instructions, they

become filial, obedient to their dders, true-hearted, and fidtldhL

What greater example can there be than this of not f^rtp the
bread of idleness 1 ’ ®

*• ^g's son, Tien, asked IfenciMs, saying.
What 18 the business of the unemployed scholar 1 ’

2. Mencius replied, ‘ To exalt his aim.'

3. Tien asked <wain, ‘ What do you mean by ftTalfing the aimi’
^e an^OT was, 'Setting it simply on benevolence imd ri^teousnesa
Methtnkehoyr to put a single innocent person to death is contrary
to benevolence; how to take what one h^ not a right to is contrary
to ^htwuniess ; that one’s dwelling should be b^evolence; and
raes pa^ should be righteousness. T^er© else should he dwelH
VJ^t other pato should he pursue t When benevolmioe is the
dweluig-plaoe of tTie heart, and righteousness the path of the life,
toe busmesB of a great man is complete.’

whMe a oeenia, ^ him,' i.*, ]

oouoaels, not ns s minlstnr.

S3. Sssr ASQBosiAX VBsnuuB smsswoni
vmns 90 wmuH mm Avmn i TiAn 4
wm of^hlag ofOhT Hii qairtion

wi y wico to the ’wmndoiu sah<dM of 1

to the ptinea aoeocdiog to hM idoal of I

•choI«. 3. -fr . . H ropwooiit

the wholar'e thooghti, hie mmiiig hie aim.
We eaa haidlj take as in du^ six. 4 ,

j* dMtotMtte aagea, tile -raty highest
■Me of men. Here tt don etee ntiisr the in-
diTidnala In the nriona gndea of
tipplosineii^ to ifhieh *&e adiolar’ may
attain.

PT. I. CH. XXXV.]

THE WORKS OF MENCIUS.

469

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M n % i

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H. ® ^ /Jn £ -S. i,

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Chap. XXXTV. Mencius said, ‘Supposing that the kingdom
of Gh'l were ofiered, contrary to righteousness, to CK&n Chung, he
would not receive and all people believe in him, os a man of the
kighetl wortii. But this is oidy the righteousness which dec^es
a dish of rice or a plate of soup. A man can have no greater
erimet than to disown his parents and relatives, and the rmtiona
of sovereign and minister, superiors and inferiors. How can it be
allowed to give a man credit for the great excellences because he
possesses a small one 1 ’

Chap. XXXV. i. TAo Ying asked, saying, 'Shun being
sovereign, and EAo-\^ chief minister of justice, if KA-sAu had
murdered a man, wnat would have 'been done in the easel’

2 . Mencius said, *Kdo-ydo would simply have apprehended him.

84. How MXM mm WB 0 M«LT OW OHABACfXB,
o f Mix wmw, nr vssat atoubaxiov or obb
•nuKnra BsaaLcao^ obbat KAnusn An> sm-
ia the Oh'bt (Srang of
Bk. in. Pt. n. X, wfaidi aee. I mibetitate
tile nmame to •void tnnsUtiiig Intbe

***“**^ "^ A^ A *■ *^*" “

naed for and what foUowa ia under the
regimen cl aa if we woe to eompleto the

eonatmetion in thia way: — ^A

preta quite difonently: — *B«t what a man
dtoold exalt ia the grot ea t vi rti iaa, the ptc-
prie^and rightBonanwri in the great ralationa
of Ufo. He, however, deniaa them, fte.* Oar-
tainhr the aoleeiam of taking ^ for ia

better than thia — naed for * but aa

a verb. Wang Tin-ehih eonatraee aa 1 do^
making the oonatming

oonaeqaentljr in the eemparative degree.

W. Wnax Skon axn nm a iaiaraa or ooam
WDVui nava nexi^ ir Seimb ranDm had ook-
XTRKD A nu a w B . I. Tto Ting waa a diaeiple
of Hmiciaa. Thia ia all that ia known of him.

ia not to be nndeiatood here aa mtreiy—
-|“ Aimlecta.AVni.ii; KIKifac. The
-|- of Shnnh time waa the same as the

of the Chan ^naafy, the oAeer of
<hime, under whom were the -f** and
othera more anbordinate. See the
4a iw. a. We most nndentand Kko-yto aa the

470

THE WORKS or MENCIUS.

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3. ‘ But would not Shun have forbidden such a thing 1’

4^ ‘ Indeed, how could Shun have forbidden it ? Kda^da had
received ilte law from a proper Bource.'

5. ‘ In that case what would Shun, have done V

6. ‘ Shun would have regarded abandoning the kingdom as
throwing away a worn-out sandal. He would privately have takmi
hie faiher on his back, and retired into concealmenty living some-
where along the sea-coast. There he would have been alibis life,
cheerful and happy, forgetting the kingdom.’

Ch^. XXX VL I. Mencius, going from Fan to Ch'i, saw the king
of Ch 1 s son at a distance, and said with a deep sigh, ‘ One’s position
^ters the air, just as the nurture affects the body. Great is the
influence of position ! Are we not all men’s sons in this re^ectl’

2. Mencius said, ‘ The residence, the carriages and horses, and

nomiiiAtiTe to most refer to KA-aAa,

though eritios now nndorstand 08 the
■nteeodent. No doubt the meoiiiii^ is, *He
would simply have obeenred the lsw,«nd dealt
with Kd-sta accordingly.'

—compare Bk. m. Pt I. u. 3. It is here im-
plied that the law of death for murder was the
wUl ot Heav^ that being the source to which
a reforenee u made. KMo-jto again must be
nnderatood as the nominatiye to He, as
minister ot Crime^ had to msintain Heaven's
authority tnperior to the sovereign’s will
Sa How on’s ■araaiAi, rcsmos Amcis bb
aiB, an bucr non bat xobai. caABAOm bc

Bzpacrn TO so so. i. Fah was a city orGh%
is eonsidetable distance &em the oa|dtal, to
which we must understand Menehis was pro-
ceeding. It stm gives its name to a distrfot

of Ph-chtu mm in the department of

TVtk>-dUtu mm Chto Ch*t says that
Fiu was a city of Chi, the iqvpansge of Um
king's sons by his ccmoabines. On tbie view
we should translate in the plural, but

it prooeeda from supposiim that it was in Fkn
that Mendns saw the which the text

does not at all necessitate. In and

m-m*

PT. 1. CH. XXXVII.]

the WOBKS of MENCIUS.

471

*.» T f £ 5

^ M B»

^ few

Mliil

slfilA

# 3 ^? SS‘

the drees of the king's son, nre mostly the seme M thoM othM
men. That he looks so is occasioned by his position. How much
more should a peculiar air distinguish him whose position is m the

wide house of uhe world I , ti -i i s. av

r ‘When the prince of M went to Sung, he called out at the

Tii-chAi gate, and the keeper said, “ This is not our prince.

is it that Imvoice is so like tW of our prince ? This was occasioned

by nothing but the correspondence of then p^iUons.

^ Chap XXXVII. i. Mencius said, ‘ To feed o scholar and n^
love him', is to treat him as a ^ig. To love him and not respect

him, is to keep him as a domestic animal. ... -

2. ‘ Honouring and respecting are what exist before any offering

of there be honouring and respecting without the reality

<nivenae or ineome.’

— some understsnd "^p in ili* phrsse

between ^ *nd ‘now, are not sU king^
sons,’ fte. But I prefer to undarstsnd with
Ch*o Chi, J Md in English

to eopplv MS rather than Attn a.
seem hero to bo saperflnons.

Jg,— eeoBk.in.Pt.II.iii.a.

hiU manh,’ was simply the name of a gate in

the e^ital of Sung.

S7. Tasr bs as nxspaotss is amaaiXAL to a

BCHOiAn'a aaoAonio m th* aaavica or a pamoa.
I. ^ ^ ‘having pig intercourse vrith

from 3^ leads ns to think of dogs or horses,
,num2to vrhioh wo entertain a aenUmort
higher than to *l"**^*^***Si^S
merely for our eating, a “flfi

The i*

what is meant by those terms,
jy ‘presented,’ ‘offered.’ » m-

472

THE WORKS OF MENCIUS.

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of them, a superior man may not be retained by such empty
demonstrations.

Chap. XXXYIII. Mencius said, ‘ The bodily oigans with their
functions belong to our Heaven-conferred nature. But a man
must be a sage before he can satisfy the design of his bodily
organization.'

Chap. XXXIX. i. The king Hsiian of Ch*l wanted to shorten
the ^riod of mourning. Kung-sun Ch'au said, ‘ To have one whole
year s mourning is better than doing away with it altogether.’

2. 'Mencius said, ‘That is just as if there were one twisting the
arm of his elder brother, and you were merely to s^ to hun —
“Gently, gently, if you please.” Your only course should be to
teach such an one film piety and firatemal duty.'

3. At thcU time, the mother of one of the king’s sons had died,
and his tutor asked for him that he might be aUowed to observe

8A OiTLT trim a babm does the boot act
A ooomDixe to ns desioh. This is translated
aoeording to the consenting view of the modem
eonunentators, bat perhaps not oonectly.
is taken for the bodily organs, — the ears, eyes,
hands, feet, fte.; and for their manifested
operations^ — hearing, seeing, handling, Ac.
m is used as in the phrase ‘ ^ tread

upon the words,’ that is, to fulfil them, to walk,
act, see(»ding to them. The use of 'A, in
chap, zxl 4, is analogous to this use of iTnere.

One critic says ^ W ^

■ The bodily organs with

their operations belong to our HeaTan-eon-
forred nature ; the meaning is that in these
is our Heavenly nature, not that they are Uiat
nature.'

39. Refboot of Kmre-siTE Ca'Iv fob assebt-
ma to the pbofosai. to shobtee the febtop of
B ouBEise. Compare Analects, XV il. xxi. i.
The mourning is to be nndentood os that of
three years for a parent. 3. The king’s son
here must have been a son by a concubine.
Chu Hsl, after Ch&o Ch'i, supposes that he was
uot permitted to mourn the three years, throuf^

PT. 1. CH. XL.]

THE WOBKS OE MENCIUS.

473

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a few months’ mourning. Kung-sun Ch’ 4 u asked, ‘ What do you
say of this V

4. Mencius replied, ‘ This is a case where the party wishes to
complete the whole period, but finds it impossible to do so. The
addition of even a smgle day is better than not mourning at all.
I spoke of the case where there was no hindrance, and the party
ne^ected the thing itself’

Chap. XL. i. Mencius said, ‘ There are five ways in which the
superior man effects his teaching.

2. ‘ There are some on whom his influence descends like season-
able rain.

3. ‘ There are some whose virtue he perfects, and some of whose
talents he assists the development.

4. ‘ There are some whose inquiries he answers.

5. ‘ There are some who privately cultivate and correct themselves.

6. ‘ These five ways are the methods in which the superior man
effects his teaching.’

the jealous or other opposition of the full queen. 1
In ^is case the son was anxious to prolong his I
mourning as much as he coul<i. This oxp&na-
tion, bringing in the opposition of the full
queen or wife, seems to hie incorrect. See the
"* ***• While the father'waa alire,
a son shortened the period of mourning for his
mother. 4. has a pronominal

40. How THX 1.1880118 Or TBE SAGE BEACH
TO Aix iuffbbzbt OLAS 8B8. I. The wish of
the superior man is in all cases one .and the
same,— 4o teach. His mothods are modified,
however, by the different characters of men.

a. This class only want his influence, like
plants which only need the dew ci heaven.
So was it, it is said, with Confucios and his*
disciples Yen Yuan and Tsang Shin. 3.

Soa^istob.
understood before and So

was it with Confucius and the disciples Ten
and Min. 4. So was it with Mencius and Wan
Chang. 5. This is a claas, who never eome
into actual contact with their teacher, bnt hear
of his doctrines, and learn them. His teach-
ings, though not delivered by himself in person,
do notwithstanding reach to them.

474

THE WOBKS OF MENCIUS.

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Chap. XLI. i. Kung-sun Cb' 4 u said, ‘Lofty are your principles
and admirable, but to Team them may well be likened to ascending
the heavens, — something which cannot be reached. Why not
ada^t your teaching so as to cause learners to consider them attain-
able, and so daily exert themselves ! ’

2. Mencius said, ‘A great artificer does not, for the sake of a stupid
workman, alter or do away with the marking-line. 1 did not, for
the sake of a stupid archer, charge his rule for drawing the bow.

3. ‘ The superior man draws the bow, but does not discharge the
arrow, having seemed to leap unth it to the mark ; and he there stands
exactly in the middle of the path. Those who are able, follow him.’

Chap. XLII. i, Mencius said, ‘WHien right principles prevail
throughout the kingdom, one’s principles must appear along with
one’s person. When right principles disappear from the kingdom,
one’s person must vanish along with one’s principles.

41. The teaches of tbuth may* sot loweb

HIS LESSORS TO SUIT HIS LEAIUTEB;^. I.

‘those’ refers to learners,
which antecedent has been implied in the
words, It ‘it is right they

shoold be considered, ’ 4c. pj" —

ooMider,’ ‘regard.’ 2 . ^
‘ string snd ink,’ a, carpenter's marking,
lino. Igp ^ (read lu), ‘the limit to which
a bowshonld be drawn.' 3 The- difficulty here

is with the words ^ jjw -tfc’

‘ leaping-like.' They belong, I think, to the
superior man in all the action which is repre-
sented. No man can be taught how to hit.
That is his own act. He is biught to shoot,
and that in so lively a manner that the hitting
also is, as it were, set forth before him. So
with the teacher and learner of truth. As the
learner tries to do as he is taught, he will bo
found laying hold of what he thought unap-
proachable.

42. Oh^ kust uve OB die with his FBHrOIPLES,
ACTING FBOM HIH8EI.F, NOT WITH REOABn TO OTHER
MEN. means ‘ to bury along with the

dead,’, to associate with in death as in life.

PT. I. CH. XLIV.]

THE WOKKS OF MENCIUS.

475

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2, ‘ I have not heard of one’s principles being dependent for their
manifestation on other men.’

Chap. XLIII. i. The disciple Kung-tft said, ‘When KSng of
T'Sng made his appearance in your school, it seemed proper that
a pohte consideration should be paid to him, and yet you did not
answer him. Why was that ? ’

2. Mencius replied, ‘I do not answer him who questions me
presuming on his nobility, nor him who presumes on his talents, nor
him who presumes on his age, nor him who presumes on services
performed to me, nor him who presumes on old acquaintance. Two
of those things were chargeable on of T'Sng.’

Chap. XLTV. i. Mencius said, ‘He who stops short where
stopping is acknowledged to be not allowable, will stop short in
everything. He who behaves shabbily to those whom he ought
to treat well, will behave shabbily to all.

2. ‘He who advances with precipitation will retire with speed.’

Another meaning ia ^ ‘ tritb

the person to follow after things,’ = to pnrsue.
The first is right principles in general.

The other are those principles as held by
individual men.

48 . How Mnoius bequiked the sixfle pob-
sorr or trl th in those whom be tahoht. Kiing
was a yoimger hr ither of the prince of T'ing.
His rank ni.Tde Kung-tu think that more than

ordinary respect should have been shown to
him, and yet it was no doubt one of the things
which made Mencius jealously watch his spirit.
Compare Bk.VI. Pt. II. ii. 6, 7.

44 . Faieubes in EnnEST dutt wbj. be accom-
panied BY PAILDBE IN AIX DUTT. PbECIPTTATE
ADVANCES ABB POIXOWED BT SPEEDY BETBEAT 8 .
The first paragra ph, i t is said, has reference to
errors of defect ^ ^ ^
the second to those of excess

476

TH£ WORKS OF MKNCnXS.

[bk. vu.

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Chap. XLV. Mencius said, ‘In regard to inferior creatures,
the superior man is kind to thecn, but not loving. In regard to
people generally, he is loving to them, hut not affectionate. He is
afifectionate to his parents, and lovingly disposed to people generally.
He is lovin^y disposed to people generally, and kind to creatures.*
Chap. XL YI, i. Mencius said, ‘The wise embrace all knowledge,
but they are most earnest about what is of the greatest importance.
The benevolent embrace all in their love, but wnat they consider of
the greatest importance is to cultivate an earnest affection for the
virtuous. Even the wisdom ofY4o and Shun did not extend to
wei^thing, but thejr attended earnestly to what was important.
Their benevolence did not show itself in acts of kindness to every
man, but they earnestly cultivated an affection for the virtuous.

The bhpbbiob K4h m kod to cxkatobes,
utrao TO otheb hbf, aid AFiscnoiAix to
■B BEiATim. Thi« was intended, no donbt^
Against the Hohist doctrine of loving all

eqoaU/. > animals. Hie sesond is

not to bo understood only of pnFozxtsw Com*

46. AnanaT the fbuces ot ms im who
oocvrao THBnsBLvza vriin thb nowimegi ot,
AID BnoAin na, what was of unu ihtobt.

arenotonr

‘omniaeient,’ and ‘aU-loving,’ but ahow the
tendency and a d a ptati on of the vriae and the
baneveienk Hm elanaw Uiat follow,—®

show in vriiat way trnly great mien come to
an adm inia tratiim vriiieh appean to poanaaa
thoae oharaeteia. Hie nae of t^ in thoas

olanaes is idiomatio. To reduce it to the ordi-
nary naagra of the particle, we mnst take the

only are th^ eameet aboai the iniw ga whieh
it ia meet important toJame,’ ^nd

% 9 ^ ^

earnce* about what is most important, the
enltivatiBg affection for the virtiioini' The
taaching of tho chapter is inbstaatially the
— ma aa that of Confheina. Analecta, XII. xxU.

PT. II. CH. I.]

THE WOBKS OF MENCIUS.

477

1^0 pi ^

2. ‘ Not to be able to keep the three years’ moumiug, aud to be
very particular about that of three months, or that of five months ;
to eat immoderately and swill down the soup, and at the same time
to inquire about the jprecept not to tear the meat with the teeth ; —
such thin^ show what I call an ignorance of what is most
important."

a. ‘coArae, iiiible«ch«d, hempen cloth,’
voni in mourning during the period of three
montha for distant relatiTes. is the

name applied in the ease of mourning which ex-
tends for fire months.

the Book of Rites, I. Sect. L iii. 54, 55. ' These are
eases adduced in illnstration of what is insisted
on in the prerioos paragraph ; — the folly of
attending to what is comparatively trivial,
while overlooking what u important.

TSIN SIN. PART II.

T- it. 7: R #, S B

tRH. 1^*

Chapter I. 1 . Mencius said, * The opposite indeed of benevolent
was tile king Hfii of Liang I The benevolent^ b^inning with what
they care for, proceed to what they do not care for. Those who are
the opposite ot benevolent, b^finning with what they do not care
for, proceed to what they care for.’

1. A anuMW oontnauiian or use Hfii of
liuno, xm aacBmcnw id wis amnon bb
gwortM AMD MYMM BIB SOU. Compare Bk. L
Ft. I. V, aad other conv e rs a tions wtth Ung
Hfii I. is more than ‘ nnhenevolenf

would mean, if we bad sncb a term. It is
Bsariy^'orael,' ‘o ppw aa i ve.*

— emnpara Ft L xlv. Only jj *, being
there opposed to is used with refisrenee
to aJBimala, while hsra it expresses the fieding
towards children aad pei^le and animals, aad
I have rendered it by ‘to oare far.* In tbs
fliet ease in tbs tsKt, tbe progtaas a from ona
d e gr ee of love to anotber ; in tbe aeoond, l!r«Mn

478

THE WORKS OF MENCIUS.

[BK. VII.

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2. Ktmg-BonCh'Ausaidj'Whatdoyoumeanr Mencim answered,
‘The king H<ii of Liang, for the matter of territory, tore and
destroyed his people, leading them to battle. Sustaining a great
defeat, he would engage again, and afraid lest they should not be
able to secure the victory, urged his son whom be loved till he
sacrificed him with them. This is what I call — “ beginning with
what they do not care for, and proceeding to what they care for.” ’
Chap. II. i. Mencius said, ‘In the “Spring and Autumn”
^ere are no righteous wara Instances indeed there axe of one war
better than another.

2. ‘ “ Correction ” is when the supreme authority punishes its
subjects by force of arms. Hostile States do not correct one another.’

one degree of infliction to another, a. * to
boil riee till it is redoced to • pnipy

mass.’ So did Hdi seem to deal with the
bodies of his snbjeets. refers

to Hhi’s eldest son (Bh. 1. Pt. E ▼. i). He is
called s as being one of the youth of

the kingdom. — eompsre Pt I. xlii

3. How Aix TBM noHTisee bkoobdes hi tbz
CbVs-ch'iA weke ukkiokteoub : — a wsbszsg
TO IKS oonzBDiBa States or MxHcrus’s mz.

I. — ‘ no righteous battles.’ Both

Chfto ChT sndChd Hsl mske

It* ‘ths sffitin of fighting and smiting^' i.e.
sU the operations of war detailed in the Ch'un*
eh'ia. And rii^tly ; for Hencina himtelf uses

the term ik in the second paragraph. In
the Ch'un.ch'iu itself there are mentiooed of
‘ fightings only 33, while the ‘smitings’
amount to 313 . 'There are qieeified in
it also ‘ invasions’

‘carryings away* ( ‘extinguishings’
‘defeats’ ‘takings’ (9t)‘

‘ surprises ’ ; ‘ pursuits ’ (li.) ’

‘defences’ sU of which may be com-

pieheuded under the term a. Explains

the assertion in the former paragraph. In the
wars recorded by Conhicius, one State or chief
was said to another, which eonld not be
according to the meaning of the term. By

PT. II. CH. IV.]

THE WORKS OF MENCIDS.

479

# # E Jfit f:: AM ~X^ M
Mi fJc #

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Chap. III. i. Mencius said, ‘ It would be better to be without
the Book of History than to give entire credit to it.

2. ‘ In the “ Completion of the War,” I select two or three
parages only, which I believe.

3. ‘“The benevolent man has no enemy under heaven. When
ihe jmnce the most benevolent was eng^ed against him who was
the most the opposite, how could the blood 0/ the peojple have flowed
till it floated the pestles of the mortars 1 ” ’

Chap. IV. i. Mencius said, ‘There are men who say — "I am
skilful at marshalling troops, I am skilful at conducting a battle!” —
They are great crimmals.

2. ‘ If the ruler of a State love benevolence, he will have no
enemy in the kingdom.

3. ‘When Tang was executing his work of correction in the

is inteaded tho sovereign ; by "jV the
princes. Compare Bk. VI. Pt. II. vii. a.

8. With what resebtatior MiRcitfs brad
TBE Snii-cHiKo. This is a diffieolt chapter for
Chinese commentators. Ch&o Ch‘i takes
of the Shfi-ching, which is the only fair inter-
jnetation. Others understand it of books in
general. Thua Jnlien translates — ‘Si omnino
fiitm adhibtas libris.’ Many say that Hencins
had in view imly the portion of the ShUKsbing
to which he refers in the next paragraph, but
such a restriction of his language is eritirely
arbitrary. The strangest view is that of the

author of the |§;.^hose

judgments generally are sound and sensible.
But he says here that Kenciua is anticipating
the attempts that would be made in after-ages
to corrapt the classics, and testifying against
them. We ean see how the remarks were
directed against the propensity to warfare
which characterized hia contemporaries a.

is the title of the third Book in the
fifth Part of the Sbu-ching, professing to be an
account by king Wu of his enterprise against
the tyrant Chau. The words quoted in the
next paragraph are found in par. 8. 3. For
there are different readings ) see the

in loc. Doubtless there is much exaggeration
in the language, but Mencius misinterprets the
whole passage. The bloodshed was not done
by the troops of king Wu, but by the forces of
the tyrant turning against one another.

4. COURSEL TO PRIRCES ROT TO AUiCW THEX-
8EI.VES TO BE DECEIVEr BY HER WUO WOUW) ADVISE
TBEK TO WAR. I. Compare Bk. IV. Pt. L xlv. 3.
a. Compare Bk. I. Pt. L v. 6. 3. See Bk. I.

Pt. II. xi, et at 4- 3^ ‘ leathern car-

riages, or chariots,’ said by some to be baggage-
waggons, but, more probably, by others, chariots
of war, each one of which had seventy-two fodt-
aoldiers attached to it, so that Wu’aarmy would

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south, the rude tribes on the north murmured. When he was
executing it in the east, the rude tribes on the west murmured.
Their cry was — “ Why does he make us last 1 ”

4. ‘ When king Wd punished Yin, he had only three hundred
chariots of war,* and three thousand life-guards.

5. ‘ The king said, “Do not fear. Let me give you repose. I am
no enemy to the people! On this, they bowed their heads to the
earth, like the horns of animals falling off,”

6. ‘“Royal correction” is but another word for rectifying.
Each State wishing itself to be corrected, what need is there for
hghting?’

Chap. V. Mencius said, ‘A carpenter or a carriage-maker may
give a man the circle and square, but cannot make him skilful
m the use of them.'

Chap. Yl. Mencius S{ud,*Shun’B manner of eating his parched
grain and herbs was as if he were to be doing so all his life. When

noniber ai,6ao, few >s compared with the
forces of his opponent, used for ii'***®
3rd tone, a nameratiTe for carriages. ^

(pAa) — these appear to have been of the charac-
ter of life'goards, named from their tiger-lihe
eonrage and bearing. 5. See the Shd-ching,
Ft. V. i Sect. U. 9. But the text of the Classic
is hardly recognisable in. Sleaeimfa Terdon of
it. Hie origi^ is : — ‘ Bona* jra^ mj hejoea.
Do not think that he is not to he feased, hot
rKther that he cannot ba withstood. The
people are fall of awe, as if their hwns were
fulling from theixheadk’ 6 . Perbi^ it would

be well to retain the soimd of ;^jjp in the trans*
lation, and say, ‘ Now cMing means to leetiiy.’

pi, , ‘each people wishes the
cWb*p-«r to correct itself.’

B. Bxai. arraiyimrr inrsT be bade bt ibb
LEABBEK »« BnuELT. Compare Pt. I. xli. See
also in Chwang-iase, Bk. ziii. par. 10. Jjifc
nm' see Bk. m. Pt U. iv. 3. ^

6. Tn BOlIABIBtfT OB SRO* n rOVEETT ABD

AS 80VEBEI0B. j^. most bo taken asw %
m is a wotd used fbr applied to

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he became sovereiOT, and had the embroidered robes to wear, the
lute to play, and the two daughters ofYdo to wait on him, he was
as if those things belonged to him as a matter of course.’

Chap. VII. Mencius said, ‘ From this time forth I know the
heavy consequences of killing a man’s near relations. When a man
kills another’s father, that other will kill his father ; when a man
kills another’s elder brother, that other will kill his elder brother.
So he does not himself indeed do the act, but there is only an
interval between him and it.’

Chap. VIII. i. Mencius said, ‘Anciently, the establishment of
the frontier-gates was to guard against violence.

2. ‘ Nowadays, it is to exercise violence.’

hsTbs. ‘to eat.’ The ‘ embroidered

robea’ are the royal dreaa. On Shun'a lute,
see Bk. V. Pt I. ii. 3 . need for m
‘ a female attendant.’

7. How IKE TBOCOBT OT riB OOHSEqoERCIS
BRoiru> naKx mr CABsnn. or tbmol connxoT.
Chft Hti obserres that this remark must have
been made with some qieeial referenee, —

It ia a maxim of Chinese

teaching, that ‘a man may not lire under the
tame hearea wHh the dayer of hia &thar, nor
in the aama State with the alayer of hia dder
bcother hot Heneins doea not aeeoa to think
of that, hot rather takea oeeaaiwi ftom it to

VOL. n. 1

warn mlers to make their government firm la
the attachment of their anbjeeta, aad not pro-
voke their animoaity by oppresaive acta. —
— ‘there ia only one interval that
is, the death of a man'a fhther or brother ia
the retribution tor hia previona conduct, the
slayer or avenger only intervening.

8 . Tks namroLSMia an aaLimp aaa or aa-
cixHT aim aonna avui ooarnasma OonpaM
Bk.L PklLv. 3 ; Bk. IL PtLvi. a. Bat
one does not see ezaeily how the aaeient mla
of examining the person, aad not taking the
goods, goarded against Tidlaaea. Bare^asalaa-
where at times, Manei B a ia led aiway by Ua
fandnasa for antt tb aaia.

i

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Chap. IX. Mencitis said, ‘ If a man himself do not walk in the
right path, it wUl not be walked in even by his wife and children.
If he order men according to what is not the right way, he wdl not
be able to get the obedience of even his wife and children.’

Chap. X. Mencius said, ‘A bad year cannot prove the cause of
death to bim whose stores of gain are large ; an age of corruption
cannot confound him whose equipment of virtue is complete.’

Chap. XI. Mencius said, ‘ A man who loves fame may be
able to decline a State of a thousand chariots j but if he be not
really the man to do such a thing, it will appear in his countenance,
in the matter of a dish of rice or a platter of soup.’

Chap. XII. i. Mencius said, ‘ If men of virtue and ability be
not confided in, a State will become empty and void.

9. A hut’s tanuESCE pefehds or kib personal

EXAim.B AND coRDircr. To the second tr we
are to suppose as the nominative, while
the third is like a verb in the hiphU conjugation.
The^^is not so mnch as other men.’

The whole ^ ^ simply^ JfJ

, ‘ if his orders are not according

to reason.’

10. CoBBUPT TUUa ABB FBOVIDED ABAIRSI BT
EBTABLISKEn VUniB ,

may be taken either actively or passively.
m=f mm’ ‘he who is complete in
gain,’ i.e. he who has gained much, and laid

much by. The Q expands this into
IL A XAjr’s Tfitrs oispoeiiroir wiLZ. oimr

APPSAB ni SXAU KAXTEBS, A LOVE OF

PAVE JTAF HAVE CABBIKP BIJC OTEB 6BEAT DIF-

FicriaTixs, Chu Hsi her© expounds well >—

‘A man is seen not so much in things

which require an effort, as in things which he
might easily despise. By bearing this in mind
when we observe him, we can see what he
really rests in.’

12. TsOtEB THIROS UCFOEXART IR THE ASURIS-
TBAnoR OF A STATE. I. ‘ be not con-

PT. II. CH. XIV.]

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2. ‘ Without the rules of propriety and distinctions of right, the
high and the low wiU be thrown into confusion.

3. ‘ Without the great principles of government and their various
business, there will not be wealth sufficient for the expenditure.'

Chap. XIII. Mencius said, ‘ There are instances of individuals
without benevolence, who have got possession of a single State,
but there has been no instance of the throne’s being got by one
without benevolence.’

Chap. XIV. i. Mencius said, * The people are the most im-
portant element in a nation; the spirits of the land and grain are
the next ; the sovereign is the lightest.

2. ‘Therefore to gain the peasantry is the way to become sovereign ;

fided to;’ perhaps rather ‘confided in.’ ‘Will
become empty and void.’ — Ch&o Ch*! supple-
ments thus: — ‘Iftbeprincedonotconsort'nith
and confide in the virtaoos and able, then they
will go away, and a country without such per-
sons is said to be empty and void.’ a, 3 . ‘ The
high and the low,’ — that ii^ the distinction of
ranks. may be considered a hen-

diadys, and so in the next paragraph.

is the lig^t, or rtgUness, on which the rales
of propriety are founded, and is the various
business that flowk from the right principles
of government.

IS. OSUT BY BBimVOUniCE CAB TBB TBBOBE BE

am, Himy oommentators put in the

potential mood, aa if it were
This u not allowable. Facts may be alleged
that seem to be in opposition to the concluding
statement. The commentatorTsin says : —

‘ From the dynasty of Ch'in downward there
have been cases, when the throne was got by
men without benevolence, but in such cases it
has been lost again after one or two reigns.'

14. Thx nirrxBxirr blbxebts or a natiob —
THE Peopib, ttt tet.ab v Skcbits, abd Sovebeign,

tB BESFECr or THKB WPOBTABCE. I. is

I

properly the altar, or resting-place of the spirit
or spirits of the groond, and then used for the
sacrifice to that spirit or those spirits.

-^‘pannicled millet,’ and then generally the
spirit or spirits presiding over grain. Together,
the characters denote the * tutelary spirits of
a country,’ on whom its prosperity depends,
and to sacrifice to whom was the prerogative
of its sovereign. — It is often said that the it
was ‘ to sacrifice to the spirits of the five kinds
of ground, and the to sacrifice to those of
the five kinds of grain.’ But this is merely
one of the numerical fancies of which Chinese
writers are fond. The five kinds of groand are

mountains and forests (li|
marabes ( ^)’ (.£ (^)>

of tombs tr) (M ’#.)

But it wonld be easy to make another divisimi,
juSt as wo have six, eight, and other ways of
speaking about the kinds of grain. The regular
sacrifices to these tutelary spirits were three : —
one in spring, to pray for a good harvest ; one
in autumn, to give thanks for the harvest ;
and a thii^ in the first month of winter,
a. 1 ^ ^ ‘‘li® people of

i 2

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to gain the sovereign is the way to become a prince of a State ; to
gain the prince of a State is the way to become a great officer,

3. ‘ When a prince endan^rs the altars of the spirits of the land
and grain, he is changed, and another appointed in his place.

4, ‘ When the sacrificial victims have been perfect, the n^et in
its vessels all pure, and the sacrifices offered at their proper seasons,
if yet there ensue drought, or the waters overflow, the spirits of
the land and gram are dianged, and others appointed in their
place.’

Chap, X.V . Mencius said, ‘A. sage is the teacher of a hundred
generations this is true of Po-1 and Hfii of Lifl-hsiA Therefore
when men now hear the character of Po-1, the corrupt become
jmre, and the weak acquire determination. When they hear the
character of Htii of Lifi-hsi 4 , the mean become generous, «^nd the

fl i fHi iTiii Triltin/ tho iwn wnti j _ Accordion
to tho Chta U, nlno liiwlMmdineii, heads of
fimiliea, fonned a four formed

• r® (&)’ ** formed a fne^

which would thua contain 144 fimUiea. But
the phraae signifying the peasantry,

is yat equivalent to < the pe<9le.'’ Meneios uses
it, his diseonrse being of the spirits of the land
and grain. 3. The change of the ^ is
t a ken by most co mmen tators as merely a de-
•trojingofthealtan and bnilding others. This

IsChftHsi'a inteipretation : — ^ jjA,

9IE vwt# of

the gn^d and grain eaumot ward olfealamities
and evils from the people^ then their altan and
fences are thrown down and others indiiEBrent
places erected.* dUo Ch*t k more Met He

simpl j ssys that in such a ease muftmfin
iW which may mean that they de-
stroyed the altars or diq;»laoed the qdiits them-
selves. A changing of the altars merefy does
not supply a parsUcl to tilie removal of the
princes in the preceding peragraph. And there
are tracee of deposing the spirits in such a case,
*r>d appointing others in their places. See the

15. ThatPo- 1 AimHdiorliiiy^BaiXwmBaAion

raOTKD BTTHS WMfSSWIca Or TKSDt XSFIXmOBe

Compare Bk. V. Pk H. i, *A hundred

generations ’ is ^ken generally. Between the

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niggardly become liberal. Tioge two made themselves distinguished
a hundred generations ago, and after a hundred generations, those
who hear of them, are all aroused in this manner. Could such effects
be produced by them, if they had not been sa^ ? And how much
more did they affect those who were in contiguity with them, and
felt their inspiring influence ! ’

Chap. XVI. Mencius said, ‘Benevolence is the distinguishing
eharacterisiic <f man. As embodied in man’s conduct, it is called
the path of duty’

Chap. XVII. Mencius said, ‘When Confucius was leaving
LA, he said, “I will set out by-and-by;” — this was the way in
which to leave the State of his parents. When he was leaving Ch'l,
he strained off with his hand the water in which his rice was being
rinsed, took the rice, and went away ; — this was the way in which to
leave a strange State.’

two worthieo themaalTn, aoTt^ hundred years
interrened.

16. Trs xblaihui op sanvoLBacs lo Kan.
nils chapter U quite enigmatio. is taken

, ‘ unite benepolenoe
with man's person,’ and aa the iflf:
^ of the Chung^yung. The glossarist of

ChAo Chi refers to Analects, XV. xxriii, which
is vary good. 0h& Hat, however, mentions

that in an edition of Mencius found in Corea,
after there follow accounts of ‘ right*

eousneas,’ ‘propriety,’ and ‘wisdom;! — i

•fe # ^ :2^ :zr

original reading, the final clause would be ; —
‘These, aU uniM and named, are the path of
reason.’

17. How Cos ro ciuafs uavrse Lfi asn (Vt
was niPPSBZirr. Compare Bk. Y. Pt. II. i. 4.

486

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Chap. XVIII. Mencius said, ‘ Tl^e reason why the superior
man was reduced to straits between Ch'5n and Ts'Ai was because
neither the pnnoes of the time nor their ministers sympathized or
cominumcated with him.’

Chap. XIX i. Mo Cb'l said, ‘Greatly am I from anything to
depend upon from the mouths of men.’

2 . Mencius observed, ‘ There is no harm in that. Scholars are
more expend than others to suffer from the mouths of men.

3- ‘ It IS said, in the Book of Poetry,

My heart is disquieted and sieved,

I am hated by the crowd of mean creatures.”

Ihis might ^ve been said by Confucius. And acmin,

“Though he did not remove their wrath^

He did not let fell his own feme ”

This might be said of king Wan.’

Thb beasok of CoEruciOs's beikg m
WBAm BETWEEN CH^iKAFDWXi, Soe Analecte,
•aJ., 11. ihe speaking of Confucius simply by

to be noted oompare
An^^t3 X. Ti I, aj. Chao Ch'l observes
Confucius, in his exceeding modesty, said
that he was not equal to the threefold way of
the superior man (Analects, XTV. xii), and
tterefore he ^ght be spoken of as a su^rior
It IS difficult to see the point of this
o^^atior., nor does it meet the difficulty
which arises from the use of the designation

in the text ‘tte sovereigns,' and

T* ‘ ministers. ' The princes did

not honour him and seek his services. Their
^isters did not honour him and recommend
^ to e^lo^ent. This is the meaning of
P The commentators, in

their quest for profound meanings, make out
^ lesson to be that though a ^ge i^y be

-reduces: tvuth^canno't ^

1 9. M sscius coicroais Mo ChT uimm oAhrairr

BT THE SEFLECnoil THAT IT WAS THE OBDIKABX

nor OF nrarnrouiBHED kee. i. Of Mo <3h%
nothing is known beyond what is here in-
timated. 3g| a used in the sense of ‘ to

depend on.’ This is given to it in the diotion-
ary, with a reference to this passage. The
meaning is that not only did he not have a good
“®iii but was spoken ill of by them.

I ^ *10 ' concluded, from the comment of
I Chfto Ch'i, is a mistake for ‘to increase,’
j and has substantially ihe same meaning.
j Retaining ij^ , however, and taking ^ in its
I > » tolerable mi«ming,

[ Ihe scholar hates those many mouths.’ 3. For
first quotation, see the Shih-ohing, J. iii.
iH ^ -ii ® <i®scription of her condition by
the ill-used wife of one of the dukes of Wei
^ H®*)’ ’"bich Mencius

somewhat strangely would apply to Confucius.
For the second, see HI. i. Ode III. st 8, descrip-

PT. n. CH. XXII.]

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Chap. XX. MendoB said, 'Anciently, men of virtue and talents
by means of their own enlightenment made others enlightened.
Nowadays, it is tried, while they are themselves in darkness, and by
means of that darkness, to make others enlightened.’

Chap. XXL Mencius said to the disciple Kdo, ‘ There are the
footpaths along the hills ; — if suddenly they be us^ they become
roads ; and if, as suddenly they are not used, the wild grass fills
them up. Now, the wild grass fills up your mind.’

Chap. XXII. i. The disciple KS,o said, ‘ The music of Ytt was
better than that of king WSn.’

2. Mencius observed, ‘ On what ground do you ss^ so ? ’ and
the other replied, ‘ Because at the pivot the knob of Yil’s bells is
nearly worn through.'

3. Mencius said, ‘ How can that be a sufficient proof 1 Are

tire of the king TM, thon^ applied to W&n.
^ ia in the aense of ‘ report,’ ‘ reputa-
tion.'

SO. How CBB XHCIBETS LTO OK XEK BT THEIR
XZAKFKB, WHILI THE RULERS OF HkKCIUb'S TIKE
TBTEP TO UBOE MBK COBTRABT TO TRETR EXAMPLE.

In tot nsl R tin g, I supply before

in contrast with the below. To the two

I a Tery different force is given. The former
IS Ute eonstrsining influence of example ; the
latter is the application of pains and penalties.

21. That the cuu'ivaiiok or the mKi) hat
MOT BE lEl'BRHilTEU. ^SpSCeS for the

foot,' = footpaths; |lj ^ ^ *1*®

'foo^wtha of the hill-ways.' (read chid, as

J|j^, aeoording to Chft Hd, thongh the dioti<Mi-
ary does not give such a sound to the eharaeter,
nor do we find in it the meaning which snits
this passage)^!;, ‘suddenly;* nearly
The K&o here must haTe been a disciple of
Mencius, different from the old E&o, Bk. ATI.
Pt. II. iii. Chko Ch'i says that after studying
with Mencius for some time, and before he fully
understood bis principles, he went off and
addicted himself to some other teacher, and
that the remark was made with reference to
this course, and its consequences.

22. Air ABSuan bsjcabk or the msdru Klo
ABOUT THE KVSIO OF Ytt ASOD XHTO WIx. 3. ,

— read tut, ‘the knob, or loop, of a bell,* the
part by which it is suspended. 3rd tone,

488

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the ruts at the gate of a city made by a smgle two-horaed
chariot 1’

Chap. XXIII. i. When Ch'i was suffering from, famine, Chan
Tsin said to Mencius, ‘The people are all thinking that you,
Master, will again ask that the granary of Tang be opened for them.
I apprehend you will not do so a second time.’

2 . Mencius said, ‘ To do it would he to act like FSng FA. 'I^ere
was a man of that name in Tsin, famous for his skul in seiring
tigers. AJ^rwards he became a scholar of reputation, and going
once out to the wild country, he found the people all in pursuit of
a tiger. The tiger took refuge in a comer of a hill, where no one
dared to attack him, but when tbey saw F&ng FA, they ran and
met him. Fftng FA immediately cared his arms, and descended

an inaeet that botea through wood; hence,
mat^dioricaUj, anything haring the aj^iear-
aaee of being eatra or worn away. 3. The
meaning ia th^ what Kto noticed was only the
eifeet of time or long use, Yfi being anterior to
king Win, and did not neeessarily imply any
aopmiority of the muaic of the one over that of
the other. The street contracts at the gate,
and aU the earrisges that hare been running
over its breadth are obliged to run in the same
rata, whieh hence are deeper here than else-
where. — There la much controversy about the

Chto Ch't understands
as meaning ‘two kinds of hones —
the ^ levied from the State, and em-
ployed cm what we may caU the postal service,
and the or ‘ public horses,' principally

uaed ia militaty service. On this view the

meaning would be that the ruts in question
were not made by these two kinds of rarriages
only. Chft HsI, after the commentator F£ig

takes the meaning aa I have given,
it in the translation. Another view takes
in the sense of taking it in the 4th tone,
as in chap. iv. 4. Seethe mmiBtiswt’
28. How Hkhcxus nnw wm a a to siop aan

BAisTaxs BIS owa nioazrv in ms imnooiiBaa
wuh ths pancosa. i. At Taiife whoee name
is still preserved in the village Kan-Pang, in

the district of Chi-mo in the depart*

ment of lAi-chAn, the princes of Ch*l, it would
appear, kept grain in store, andon some previous
ocQurrenee of &mine, Mencius had advised the
king to open the gnmary. In Uie mean time ,
however,some diileienoe had ooconed between
him and the prince. He intended lesvingOht,
and would not expose himself to a repulse 1^
nuking an application which might be rejected.

2. ‘a good scholar,’ or ‘officer,’ but

^ is to be taken only as«< skilful.’

489

PT. II. CH. XXIV.]

THE WORKS OF MENCIUS.

from the carriage. The multitude were pleased with him, but
those who were scholars laughed at him.’

Chap. XXTV. i. Mencius said, ‘ For the mouth to desire med
tastes, the eye to desire beautiful colours, the ear to desire fleamnt
sounds, the nose to desire fragrant odours, and the four limbs to
d6slr6 6£ise and rest ; — these things are natural. But there is the
appointment (f Seaven in connexion with them, and the^^ superior •
man does not say of his pursuit of them, “ It is my nature.

2 . ‘ The exercise o/love between father and son, the observance of
righteousness between sovereign and minister, the rules of cereiuony
between guest and host, the display of knowledge in recognising the
talented, and the fulfilling the heavenly couiw ny the sage ; these
are the appointment of Heaven, But there is an adaptation of our

k, — I* IJelong to Fang

P6, now an officer, to be fighting with tigers, j
playing the pert of a bravo.

24 . How TBM SUPHOO* MAB BOBMCTS THE
am A'Pfwfft A«rrAW of SATU&Ali APPRITSB TO TB£

wnii OF Hsatxv, ato pcbsufb tboi Donfo or

0OOP WaEOVT THZHCDIO THAT ISS AJCOUHT WHICH
BZ CAV DO KAT BX SJKZTXD HT THAT WILL. X.

‘ the mouth’s relation to tastes
that is, its conatitotion so as to be pleased wi^
eertain tastes. So, all the other clauses.

j * there is the appointment qf Seaven f ie.
erery appetite naturally desires its unl i mited
gmtiifieatlon, hut a limited amount or an entire
may be the will of HeaYen. a.

Inference to them, recognising and appreciating
their excellence. The sentiment is well illus-
trated by the case of Yen Ting, the minister of
Ch‘1, able and wise, and yet insensible to the
superior exceUence of Confucius and his prin-
ciples. — ChQ Hai saya well upon this chapter ; —
‘I have hoard it observed bymy maatorthattho
things mentioned in both of these paragraphs
are in the constitution of our nature, and l&e-
wise ordained by Heaven. Mankind, however,
consider that the first five are more especially
natural, and, though they may bo prevented
from obtaining them, still dears them ; and
that the last five are more eQ>eoially appointed
by Heaven, so that if they do not oome to them
readily, th^ do not go on to put forth their
strength to reach them. On this aceount.

490

THE WORKS OF MENCIUS.

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nature /or iAem. The superior man does not say, in reference to them,
“ It is the appointment of Heaven.” ’

Chap. XXV. i. Hdo-shSng Ptj-bM asked, saying, ‘What sort
of man is Yo-changl’ Mencius replied, ‘4 "is a good, man,
a real man.’

2. ‘ What do you mean by “ A good man,” “ A real man 1 ” ’

3. The reply was, ‘A man who commands our liking is what is
called a^ood man.

4. ‘He whose goodness is part of himself is what is called
a real man.

5. ‘He whose goodness has been filled up is what is called
a beautiful man.

6. ‘ He whose completed goodness is brightly displayed is what
is called a great man.

7- ‘ great man exercises a transforming influence, he

is what is called a sage.

8. ‘ When the sage is beyond our knowledge, he is what is called
a spirit-man.

9. ‘ Yo-chang is between the two first characters, and below the
four las .’

Hencius shows what is most important in each
case, that he may induce a broader way of
thinking in regsi^ to the second class, and
repress the way of thinking in regard to the
first’

25. Th* cHaxacTEB or thb djipcipijs YoK^HiUis.
DirrEBEKT DEOBIXS OP ATTAinXBST IH CHAKAfTrSB,
WHICH ABE TO BE AIMEn AT. I. ChAo Ch'l tells

US that HAo-shang is the surname and Pfi-hAi
the name, and that the individual was a man
of Ch'l. This ifi all we know of him. 3 . It is
assumed here that the general verdict of man-

kind will be on the side of goodness. Hence
when a man is desirable, and commands uni-
versal liking, he must be a good man. 4 .

2 »' ‘J>*'ting in himself;’ te. when a
man has the goodness, without hypocrisy or
pretence. Compare Bk. VX Pt. It xiii. Good-
ness is an attribute enterii^ into all the others,
and I have therefore thrice expressed it in the

translation. 8 . mmT'mmzz
gB jpA, — with this we may eompare what is

PT. n. Ch. XXVII.]

THE WORKS OF MENCIUS.

491

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Chap. XXVI. i. Mencius said, ‘Those who are fleeing from
the errors q/’Mo naturally turn to Yang, and those who are fleeing
from the errors of Yang naturally turn to orthodoxy. When they
so turn, they should at once and simply be received.

2. ‘Those who nowadays dispute with the followers of Yang
and Mo do so as if they were pursuing a stray pig, the leg of which,
after they have got it to enter the pen, they proceed to tie.’

Chap. XXVII. Mencius said, ‘There are the exactions of
hempen-cloth and silk, of grain, and of personal service. The prince
requires but one of these at once, deferring the other two. If he
require two of them at once, then the peo^e die of hunger. If he
require the three at once, then fathers and sons are separated.’

■aid in the Doctrine of the Mean,
jp^, ‘the individual possessed of the most
complete sincerity is Uke a spirit.’ In the
critical remarks in the

said, indeed, that the expression in the text is
stronger than that there, but the two are sub-
stantially to the same effect. Some would
translate by ‘divine,’ a rendering which
it never can admit of, and yet, in applying to
man the term appropriate to the actings and
influence of Him whose way is in the sea, and
His judgments a great deep, Chinese writers
derogate from the prerogatives of God.

26. Beoovzred HEBcncs shouu) be be cmvep

WITBOUT CASnSO TBEIB OU> BBBOBS IB THEIB

teeth. I. ‘they turn to the

learned.’ ‘ Tlie learned ' in Chinese phrase is
equivalent to our ‘ th* orthodox.’ The name
is still claimed in China by the followers of

Confucius and other sages, in opposition to the
Taoiste and Buddhists. 3. The diqintations
are with those who hod betn Yangista and
Mohists. This sense of ‘to tie the legs,’
is found in the dictionaiy with reference to
this passage.

27. The jvst Exacnom or the oovEiunaaT

ABE TO BE XADE mBCSnOBAmeET AEn COE>
SIDEUATEEX. Ifj is cloth, made frmn flax.

'silken fibres not spun;’ but here, pro-
bably, silk, spun or unqpun. ‘flrain

unthreshed ;’ the same threshed : — here
together, grain generally. The tax of cloth
and silk was due in summer, that of grain
aftei harvest, and personal service was for the
leisore of winter. prineo

m^ht only reqniie them, one at a Ume, anl
in their proper seasons.

492

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Chap. XXVIII. Mencius said, ‘ The precious things of a prince
are three ; — ^the territory, the people, the govemtnent and its
business. If one value as most precious pearfe and jade, calamity
is sure to befall him.’

Chap. XXIX P'an-ch'ing Kwo having obtained an official
situation in Ch'i, Mencius said, ‘ He is a dead man, that Fan-ch'Sng
Kwol’ Fan-ching Kwo being put to death, the disciples aske£
saying, ‘ How did you know. Master, that he would meet with
d^th 1’ Mencius replied, ‘ He was a man, who had a little ^iliiy,
but had not learned the great doctrines of the superior man. —
He was just qualified to bring death upon himself, but for unthing
more.’

Chap. XXX ., i . When, Mencius went to F&ng, he was lodged
in the Upper palace. A sandal in the jHocess of making had been

Sa Th> PKKClCrCa TKIBQS ot A WBCB, Ajn>

THS nAieBB or otsuookuo thbi k>b <nBx«
rtoMOB. -f* , ‘the prodoetiTe ground,’ and

‘land generally.' ^ae diatingaiabed
from K = ‘officers,’ bnt the tenne are noi

to be taken separately. So of 1^ ; ees

ehap. zii.

39. How Kaircnia pnanicrao anouBAin> tbi
DBATB or PAit-cH'Xao Kwo. Compare Con-
fueine’e prediction of Ttze-lft’a death, Analects,
XI.zii. Little is known of this Kwow Heissaid
^ have hegnn learning with Meneioa, but tc

have soon gene away, diaappointod Iqr what
he heard.

80. Tna eBRBoua anntr <» Umrotm tm rat-
masa HB laaiauonon. Thia, whfeh la the
lesson the ehapter, only eomea out at tha
end, and has hem edmmamoiated, as being
the_ remark of an individual net of extras
ordinary eharaetar, and at fliat dlapoaad to
find fimlt with Menoins’s diseiplea. i.

, — eompare

Bk. L Pt n. Iv. This -was evidently a palaoe
appropriated by the duke ct Tkng fte the

lodging of honourable viaitoia. The Srst

PT, II. CH. XXXI.]

the works of MENCIUS.

493

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placed there in a window, and when the keeper of the place came to
look, for it. he covdd not find it.

2. On \ie, some one asked Mencius, saying, ‘ Is it thus ^at your
followers pilfer V Mencius replied, ‘ Do you think that they c^e
here to pilfer the sandal r The man said, ‘ I apprehend not But
you. Master, having arranged to give lessons, do not go Imck to
inquire into the past, and you do not reject those who come to you.
If shey come with the mind to learn, you receive them without any

XXXI. I. Mencius said, ‘All men have some tilings which
they cannot bear extend that feeling to what they can bear, and
benevolence will be the result. All men W some things which
they will not do extend that feeling to the things which they do,

and righteousness will be the result.

~ ‘ If a man can give full development to the feeling which

2 .

is s TWb, ‘ was lodged.’ The second makes I ^ ‘now, I,’ and Mencius was supposed
s compound noun wiUi ^ | ‘>® ^mself Chu Hsl is, M

dietioiiary has, with reference to this passage, , doubt, correct. gQJ ^sj- » better than gjf
^ ^ ^ ' **’ ^jJ. convejring the idea of ‘exereisee*

suited to different capacities.

* * a fi B5 * M: H :

‘things being done, but n ot _ c ompleted, are
said to be 3. San (“^^)> hide,’ =

to steal and hide.

‘ these,’ referring to ‘ followers.’

— according to Chi Hsi, this

is the obaerration of Mencius’s questioner, sud-
denly awaking to an understanding of the
idtilcBopher. Anciently, was read

>ci*-

Tl. A MAJI HAS OStT TO SITE nEVEtOPMEHT TO

THE runtcirun or oooo wbicm a»e ie mn, abd

SHOW THEESEITESIH BOEE THIJOS, TO BE

GOOD AED coBBBcr. This IS s sentiment which
■we have found continusllj* occurring in these
analects. It supposes that man has more power

over himself th.nn he really has. a. ^ ^

494

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makes him shrink from injuring others, his benevolence will be more
than can be called into practice. If he can give full development
to the feeling which refuses to break through, or jump over, a wall,
hb righteousness will be more than can be called into practice.

3. ‘ If he can give full development to the real feeling of dislike
with which he receives the salutation, “ Thou,” “ Thou,” he will act
righteouslv in all places and circumstances.

4. ‘When a scholar speaks what he ought not to speak, by
guile of speech seeking to gain some end ; and when he does not
speak what he ought to speak, hj guile o/’ silence seeking to gain
some end ; — both these cases are of a piece with breaking through
a neighbours wall.’

Chap. XXXII. i. Mencius said, ‘Words which are simple,
while their meaning b far-reaching, are good words. Principles
which, as held, are compendious, while their application is extensive,

to make a hole through,’

‘ to jump oTor a wall.’ The two together ate
equivalent to ‘to play the thief.’ 3. ‘Thou,’
‘ Thou ,’ is a style of address greatly at variance
witli Chinese notions of propriety. It can only
be used to the very young and the very mean.
A man will revolt from it as used to himself,
and ‘if he be careful to act so that men will
not dare to speak to him in this style, he wiU go
nowhere where he will not do righteousness.’ —
This is rather far-fetched. 4, ^^,‘tolickwith
the tongue ; ’ = ‘ to inveigle.’ To find an antece-
dent to the we must understand the person

who is spoken to, or before whom silence is kept ;
or, perhaps, merely gives effect to the verb
in the general sense of ‘ to gain some end.’

82. Asaucst aucnre at wrat is uehote, ahd

BEOLECTTRO WHAT IS aSAS. WbAI ABE eOQD

WORDS ABD GOOD PBOtCIPLES. I.

see the Book of lUtes, Bk. I. Sect. II. iii. 15.
The ancients did not look at a person below
the girdle, so that all above that might be eoo-
sidere^aa near, beneath the tyes. The phrsae

^ = ‘words whiqh are near,’ i.e. en

PT. U. CH. XXXIII.]

THE WORKS OF MENCIUS.

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are good principles. The words of the superior man do not go
below the girdle, but great principles are contained in them.

2. ‘The principle which the superior man holds is that of
personal cultivation, but the kingdom is thereby tranquillized.

3. ‘ The disease of men is tms : — that they neglect their own
fields, and go to weed the fields of others, and that what they require
from others is great, while what they lay upon themselves is light.’

Chap. XXXIII. i. Mencius said, ‘Y&o and Shun were what
they were by nature ; T'ang and Wfi were so by returning to
natural viHue.

2. ‘ When all the movements, in the countenance and every turn
of the body, are exactly what is proper, that shows the extreme
degree of the complete virtue. Weeping for the dead should be
from real sorrow, and not because of the living. The regular path
of virtue is to be pursued without any bend, and from no view to
emolument. The words should all be necessarily sincere, not with
any desire to do what is right.

common subgectc, simple, plain. So, Cha Hsi ;
but the passage in the U Ch! is not so general
as his commentary. It gives the rule look*
ing by the sovereign. He is not to raise his
eyes above a minister’s collar, nor lower
them below the girdle. Ch&o Ch'i tries to ex-
plain the expression withont reference to the
ancient rule for regulating the looking at men.
According to him, ‘ words not below the girdle
are all &om near the heart.’ a. ’This is the
explanation of ^ ^ [flj ; see Ana-

lects, VX XXV. The paragraph is a good sum-
mary of the teaching of ’The Great Learning.

38. The pebfect vxbtus of the sasBxsr bases,
SHD HOW oiusBS Toixow aiTXK IT. I. Compare
Pt. L XXX, but has not here a special
reference to certain virtues as there, a. This
is an exhibition of the highest style of virtue —
that of Y4o and Shun, which does everything
right, with no motive beyond the doing so.
‘ Weeping is from res! sorrow, and not because
of the living,’ i.e. there is nothing of show in
it, and no wish to make an impression on

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3. ‘ The superior man performs the law of right, and thereby
waits simply for what has been appointed.’

Chap. XXX TV, i. Mencius said, ‘Those who give counsel to
the great should despise them, and not look at their pomp and
display.

2. ‘ Halls several tim^ eight cubits high, with beams projecting
several cubits ; — these, if my wishes were to be realized, I womd not
have. Food spread before me over ten cubits square, and attendants
and concubines to the amount of hundreds; — ^these, though my wishes
were realized, I would not have. Pleasure and wine, and the dash
of hunting, with thousands of chariots following after me; — these,
though my wishes were realized, I would not have. What they
esteem are what I would have nothing to do with ; what I esteem
are the rules of the ancients. — Why should I stand in awe of them 1 ’

moral qualitiea. a. ^ 23: 2r*

all the eoResponding^Smaea, are oader iha
goyemment of some words like

‘ those great men have, ’to which
‘ I would not do,’ respond. —

these may be seen in the more important tmn-
ples and poblie buildings throoid**'**^ China,
projecting all round, beneath the eayea.
m,— ace Bk. It Pt L ir. 4 .

‘ spurring and galloping in bunting.’

others. 3 . Describes the virtue that ia next in
degree, equally obsei’vant of right, but by an
intellectual constr.iint.

ji^, ‘the proper course indicated by Heavenly
principles.’

34. He who irxnEKTAKEs ro cotrsssL tbs

OBEAT, SBOCU) BE KOEALLT ABOVE TKXB. I.

* great men.’ The phrase is to be under-
ato^ not of the truly great, as in oh. xxv. 6 ,
•< el., but of the socially great, with an especial
reference to the princes of the time, dignified
by their position, but without corresponding

PT. II. CH. XXXVI.]

THE WORKS OF MENCIUS,

497

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Chap. XXXV. Mencius said, ‘ To nourish the mind there is
nothing better than to make the desires few. Here is a man whose
demres are few ; — in some thin^ he may not be able to keep his
heart, but they will be few. Here is a man whose desires are
many: — in some things he may be able to keep bis heart, but they
will be few.’

Chap. XXXVI. i. Mencius said, ‘Ts&ng Hsl was fond of
sheep-dates, and his son, the philosopher Ts&ng, could not bear to
eat imeep-dates.’

2 . Kung-sun Ch'4u asked, saying, ‘Which is best-, — minced meat
and broiled meat, or sheep-dates ? ’ Mencius said, ‘ Mince and broiled
meat, to be sure.’ Kung-sun Ch'4u went on, ‘ Then why did the
philowpher Ts4ng eat mince and broiled meat, and would not eat
sheep-dates?’ llfencius answered, ‘For mince and broiled meat

‘ what aie in them,’ the things which they
mteem (o. .> the things which I

35. Tax ssevLAiiox or tbs desibxs is esssh-

TIAI. TO THE EOUEIEHlfSlIT OF THE HIED.

most be taken in a bad, or at least an inferior
aenae— the appetites, while is the heart
naturally disposed to all virtae.

I? there are’ — virtues of the

heart, that is — ‘ which are not preserved.'
VOL. II. K

36. The nuai. rEEXiEo or IhXE&^axE
or KD EOT EAXiHo roruEES. 1 . *aheei>-

j(ijube8,’the small black northern fimit, aocalled
from its resembling sheep’s dirt. Such is Chh
Hal’s account of the fruit. The writer of the
0 # ^5 ^ however, seem,

to make out a case for being a kind

of persimmon. Still, why call it a date, or
jujube? See metse h O der’s BokatleimS i i Ha i m ,
p. iiA 9. Hat must have eaten both the
jujubes and the cooked meat, but hia liking

k

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there is a common liking, while that for sheep-dates was peculiar.
W e avoid the name, but do not avoid the surname. The surname
is common ; the name is peculiar.’

Chap. XXXVII. i. Wan Chang asked, saying, ‘Confucius,
when he was in Ch Jn, said : “ Let me return. The scholars of my
school are ambitious, but hasty. They are for advancing and seizing
their object, but cannot forget their early ways.” Why did Confucius,
when he wm in Ch|an, think of the ambitious scholars of Ld?’

2 . Mencius replied, ‘ Confucius not getting men pursuing the
true medium, to whom he might communicate his instructions,
determined to take the ardent and the cautiously-decided. The
ardeirt would advance to seize their object ; the cautiously-decided
would keep themselves from certain things. It is not to be thought
that Confucius did not wish to get men pursuing the true medium,
but bemg unable to assure himself of finding such, he therefore
thought of the next class.’

3* I venture to ask what sort of men they were who could be
styled “ The ambitious ? ” ’

for the j^jabes was peculiar, and therefore the
sight of them brought him vividly up to his
son, and he could not bear to eat them. But
such points are not important to illustrate the
meaning here.

S7. To CAhL TO TH* PUBSCIT OP THE BIOBT
MEDIUM WAS TH* OBJECT OP COKFOCITO AlfD

MeiCIUS, YaBIOTTB CHAKACTEBS who FAIls TO
PCBSUE TRra, OB ABE OPPOSED TO IT. I. SeO
Analects, V . xxi. The differences between that
text and what wo have here will be noted.
Perhaps Wan Chang was quoting j^om memory.
2 . See Analects, XIII. xxi. As If enoitis quotes
that chapter, some think that there should bo

PT. II. CH. xxxvn.]

THE WORKS OF MENCHJS.

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4. ‘Such,’ replied Mencius, ‘as Ch'in Chang, TsSng Hsl, and
Mh Pei, were those whom Confucius styled “ambitious?'”

5. ‘ Why were they styled “ ambitious ? ” ’

6. The reply was, ‘ Their aim led them to talk magniloquently,
saying, “The ancients!” “The ancients!” But their actions, where we
fairly compare them with their words, did not correspond with them.

7. ‘W 1 len he found also that he could not get such as were thus
ambitious, he wanted to get scholars who would consider anything
impure as beneath them. Those were the cautiously-decided, —
a class next to the former.’

8. Chang ^pursued his questioning, ‘ Confucius said, “ They are only
your good careful people of the villages at whom I feel no indigna-
tion, when they pass my door without entering my house. Your
good careful people of the villages are the thieve of virtue.”
What sort of people were they who could be styled “Your good
careful people of the villages ?” ’

a Q in the text after 4. Ch'in I * Shih is specious,’ and adding that he played

Chang is the Lfto mentioned, Analects, IX. vi.

So, according to Chu Hsi, who quotes an in- I See the m ^ w loc. Of Mft
stance &om the Taoist philosopher Chwang, of „ . ... . , , . ,,

thewaywardnesB of lAo.but Chwang's accoSits P'e^othmg .s sease

of Conftieius and his disciples are not to be of ^S^ieren.’ sS ‘ OTenly examining.’
trusted. The identification of the individual

in the text with lAo, however, is no doubt cor- ^ make good. 8. The first

rect, thongh ChAo Chi makes him to be the part of the saying here attributed to Confiieius
Shih of the Analects, referring to XI. xvii. 3, is not found in the Analects. For the second,

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g. Mencixu replied, * They are those who say, “ Why are they so
ma^iloqaent ? Their words have not respect to their actions, and
their actions have not respect to their words, but they say, — The
anciewla ! The ancients ! Why do they act so peculiarly, and are
so cold and d i st an t 1 Bom in this age, we should be of this age, to
be good is all that is needed.” Eunuch-like, flattering their genera-
tion ; — such are your good careful men of the villages.’

10. Wan Chang said, ‘ Their whole village styles those men good
and careful. In ^ their conduct they are so. How was it that
Confucius considered them the thieves of virtue V

1 1. Mencius replied, ‘If you would blame them, you find nothing
to allege. If you would criticise them, you have nothing to criticise.
They agree with the current customs. They consent with an impure
age. lieir principles have a semblance of right-heartedness and
truth. Their conduct has a semblance of disinterestedness and
punty. All 1U6U are pleased with them, and they think themselves
right, so that it is impossible to proceed with them to the principles

XVll xlii. 9u Before this poragniiih we to th* th«tfi>Uowa. ^
most nadentand ^ 0. The Q in be good ie Le. to be eeooimted good

the text has for its subjeet ||g or we msy **»•«« which they Uto is eiunigh for them,

take it in the infinitire, making the whole pars- ‘ ^ i^pesrsnoe of walking alone,’ he.

graph down to the antecedent sobjeot acting pecoliarly. ir. is UtexaUyoiiT

PT. 11. CH. XXXVIII.] THE WORKS OF MENOIUS.

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of Y4o and Shun. On this account they are called “ The thieves
of virtue."

1 2. ‘ Confucius said, “ I bate a semblance which is not the reality.
I hate the darnel, lest it be confounded with the com. I hate glib-
tonguedness, lest it be confounded with righteousness. I bate
sharpness of tongue, lest it be confounded with sincerity. I hate
the music of Ching, lest it be confounded with the true miisic.
I hate the reddish blue, lest it be confounded with vermilion.
I hate your good careful men of the villages, lest they be confounded
with the trmy virtuous.”

1 3. ‘ The superior man seeks simply to bring back the undiai^ng
standard, and, that being correct, the masses are roused to virtue.
When they are so aroused, forthwith perversities and glossed

Chap. XXX'^S. i. Mencius said, ‘ From Yfb and Shun down
to Tang were 5CX) years and mora As to Yu and Kfto Y&o, they

‘cQRviit eostoms,’ but &t the nune time,
■tigmetizes the eostoms as bad.

% la. Theae are sayings of Cositieios which
are only foond here. Sneh a string of them is
not in the sage’s Style. ^ ^ ^3fi
a oonfoond the oom,’— be coafoomded with it.
So in the other phraasa. ||^ — see Ana-

lects, XV. X. m*.— ^ Analects, X ri. •.

This paragraph explains the rest of the
chapter. The or ‘ nnehanging standard,*

is the ^ 'the ri^t medinm, which the
sage himu fli^mrsnsa, and to which he seeks to

recall others,

88. Os XBZ csABsmsBion or ths uss op
iKKrTaucx pnon YXo to HkSoiu s’s o wn tzxb.
Compare Hk. H- Pt. H, xiii ; Bk. H I. Pt. 11.x;
st at I. From the commeneement of Shun'a

506

OF SUBJECTS.

[INDEX I

Inauspicious words, what are most truly, IV.
ii. 17.

Influence, of king Wkn’s gOTonunent, IV. i. 13 ;
a man’s, depends on his personal example
and conduct, VII. ii. 9 : Po-i &c.; proved to
be sages by the permanence of their. VU.
iL IS.

Injunctions, five, in an assembly of the princes,
VI. ii. 7-

Insinuations of Shun-yu K'wan, how Mencius
repelled the, VI. iL 6.

Inspiration to good, people should get in them-
selves, VTI. L 10.

Instrumentality of others iiffects one’s way in
life, how far, I. ii. 16.

Intercourse with neighbouring kingdoms, I. ii.
S : of Mencius with the princes of his time,

in. ii. i.

Internal, the foundation of righteousness is, VI.

i. 4 ; 5.

Judgment concerning Po-{ and Hui of Uu-hsia,

. IL i. 9.

Judgments, first, not always correct, IV. ii. 28 :
of character, how men form wrong, VIL i.
34.

Killing a sovereign, not necessarily murder, I.

ii. 8 : men, a prince should not have pleasure
in, L i. 6 : the character of, does not depend
on the instrument used, I. i. 4 ; the innocent,
consequences of, IV. ii, 4.

Kingdom, by whom the tom, may be united,
I. L 6 ; king Hdi's competence to obtain the,
L i. 7 : employment of Mencius would be for
the good of the whole, II. iL 12: the State, and
the Family, dependent on the Head of the
Kingdom, IV. i. 6 : the way to get the, IV. i.
9 : VII. ii. 18 : tranquillity of, dependent on
what, IV. 1. 11 : a drowning, IV. i. 17 : how
Shun got the, V. i. 5 : how Shun would have
regarded giving up the, VII. i. 35.

Kingdoms, intercourse writh neighbouring, I. ii.
3 : the disposal of, rests with the people, I.
U. 10.

Kings, the three, VI. ii. 7

Knowledge ought to be pursued, how, IV. ii. 26.

Labour, propriety of the division of, HI. i. 4 :
only that, to be pursued which accomplishes
the object, VII. i. 29.

Labonrer, the, is worthy of his hire. III. ii. 4.
Law in himself, a man has but to obey, the, VII.
i. 17.

Learner(8), teachers of truth must not lower
their lessons to suit, VIX. 1. 41 : himself, real
attainment must be made by the, VII. ii. 5.
Learning inwrought into the mind, the value
of, IV. ii 14 : consists in seeking the lost
mind, VI. i. 11 : must not be by halves, VI.
L 20.

Leaving Ld and Ch'L Confucius’s diflerent, VII.
u. 17.

Lessons, the, of the sage, reach to all classes, VII.
L 40. •

Lettered class conducting government, propriety
of a, m. i. 4.

Life, not nature, VI. i. 3 : there are things which
men like more than, VI. i. 10.

Limbs, the principles of the mind compared to
the, n. i. 6.

Lingering, Mencius, in Ch'i, II. ii. 12.

Little men, how some are, VI. i. 15.

Lords of reason, how some are, VI. i. 15.
Losses, how a ruler may take satisfaction for.

I. i. 6.

Loving what is good, importance of, to govern-
ment, VT. ii. 18.

Han, the nobility that is of. VI. L 16 : the
honour that is of, VL i. 17 : the duty of, as
affected by the decrees of Heaven, VIL i. 2 ;
is fitted for, and happy in doing good, VII.
L 4 : has but to obey we law in himself, VIL
i. 17 : benevolence in relation to, VIL iL 16.
Marriage of Shun justified, IV. i. 26 : V. i. 2.
Masters, be not many, IV. i. 23.

Mean, doctrine of the, referi>ed to, IV. ii. 7 :
Confucius kept the, IV. ii. 10 : Tang held
fast the, rV. ii. 20.

Means, the end may possibly justify the, VII.

i. 31.

Measure, with what, a man metes, it will be
measured to him again, IV. i. 4.

Medium, Confucius and Mencius called to the
pursuit of the right, VU. ii. 37.

Men, importance of a prince gaining the hearts
of, II. U. 1.

Mental qualities proved by deeds, not by words.

IV. i. 16.

Messenger, Mencius offended because a prince
sent for him by a, IL ii. 2,

Middle Kingdom, the, L i. 7: HL 14: ii. 9 : V.
L 5 : VL ii. 10.

Mind, all men are the same in, VL L 7 : iu
danger of being injured by poverty and a
mean condition, VII. L 27 : the cultivation
of the, must not be intermitted, VII. ii. 21.
Miiuster(8), care to be exercised in employing, I.

ii. 7 : the, of Heaven only may smite a nation-

II. iL 8 : Mencius condemns the pursuit of
warlike sohemes by, IV. L 14 : the truly great,
directs his efforts to the sovereign's character,
rV. L 20 : will serve their sovereign according
as he treats them; IV. ii. 8 : the duties of chief,

V. iL 9 : of Mencius’s time pandered to their
sovereign’s thirst for wealth and power, VI.
ii. 9 : four differeut classes VII. L 19.

Moral, beauty alone truly excellent, IV. ii. 25 :
excellence, the superior man cultivates, IV.
iL 2b : influences, the value to a ruler, VII.

i. 14.

Mountain, illustration from the trees of the Hew,
VL L 8.'

Moaming for parents, L ii. 16 : III. i. 2 : V. i.

4 ; 6 ; 6 : VIL i. 39 ; 46.

Mugwort, illustration taken trom, TV. L 9.
Murder, what Shun would have done if his
father had committed a, VIL i. 85.
Murmur, at the hardest measures, when the
people will not, VTI. i. 12.

Music, the love of, I. ii. 1 : the richest fruit of,
rV. i. 27: of Ytt and king Win, VIL iL 22.
Music-master, the grand, I. iL 4.

Nature, tlie, of man good, HI. i. 1 : VL LI; 2 i
6 ; 7 : not to he confounded with the phe-
nomena of life, VI. i. 3 : appears as if it were
not good, how, VI. i. 8 ; 9 : to love righteous-
ness more than life is proper to man’s, VL i-
10 : how men should seek the lost qualities
of their, VT. i. 11 : relative importance of the
different parts of the, VL i 14 : Heaven
served by obeving onr, VIL i. 1 : man’s o”. n

INDEX I.J

OF SUBJECTS.

507

the most important thing to him, &c., VIL i.
21 : of man, and the appointment of HeaTen,
VIL it 24.

Katural benevolence and righteousness of man,
only requires development to be more than
sufficient, VIL iL 81.

Neighbouring kingdoms, intercourse with, I.
ii. 8.

Nobility that is of Heaven and that is of man,
VI. i 16.

Nourishment, the nature of man seems bad from
not receiving its proper, VI. i. 8 : of the
different parts of the nature, VI. L 14.

Object of Confucius and Mencius, vrhat was the,
VIL ii. S7.

Obscuri ty, how what Shnn was, discovered itself
in his greatest, VIL L 16.

Obstinate adherence to a course deemed right,
against, VH. i. 26.

Odes, quotations from the, I. i. 2 ; 7; iL 8 ; 6 :
ILLS; 4:ULL8; 4 ; ii. 1; 9 : IV. 1 ; 2 ; 4;
7;9:V. L2;4;u.7:VI. L6; 17: VIL i.
32; ii. 19.

Office, Mencius giving up his, II. ii. 10 ; 11 ; 12 ;
18 ; 14 : VI. ii. 6 : to be sought, but only by
the proper path, III. ii. 3 : V. i. 8 : may Iw
taken on accoxmt of poverty, when, V. ii. 5 :
grounds of taking and leaving, VI. iL 14.

Officiousness, Mencius repelling, H. ii. 11.

Opposition of Mencius to warlike ambition, VI.
ii. 8.

Ox, king Hhi's compassion for an, 1. i. 7.

Parents, burial of, IIL L 6 (see Monmi^) : the
right manner of serving, IV. i. 19 ; ii. 18.

Parks and bunting, the love of, io., L ii. 2.

Parts of the nature, relative importance of
different, VL i. 14.

Passion-nature, Mencius nourished his, II. i. 3.

Pecuniary considerations, Mencius not in-
fluenced by, IL ii. 10.

People, rulers must share their pleasures with
the, I. i. 2 : love of valour may subserve the
good of the, L ii. 3 ; the dispo^ of kingdoms
rests with the, I. ii. 10 : the affections of, only
secured by benevolent government, 1. ii. 12 ;
rV. L 9 : people’s happiness disregarded by
the ministers of Mencius’s time, IV. i. 14 : the
part of the, in making a sovereign, V. L 5 :
how to promote the virtue of the, VIL i. 28 :
the most important element in a nation, YII.
ii. 14.

Personal character, importance of, IV. i. 6.

Phenomena, importance of carefiilly studying,

IV. ii. 26.

Pictures of Po-1 and HOi of Liu-hsi4, II. i. 9.

Pleasure, rulers must share with the people, 1.
L 2 ; II. 1 ; 4.

Position, how one’s material, affects his airjVII.
L 36.

Pove^, when office may be taken on account of,

V. u. 6 : importance of not allowing the mind
to be injur^ by, VIL i. 27 : equanimity of
Shun in, VII. ii. 6.

Praise and blame not always according to desert,

Precious things, three, of a prince, VII. ii. 28.

Precipitate advances wUl be followed by speedy
retreats, '711. L 44.

Prediction of Pan-ch'ang Kwo’s death liy Men-
cius, VIL IL 29.

Prepares himself for the duties to which he
aspires, how a scholar, VII. L 33.

Presents, Mencius defends accepting, from op-
pressors of the people, V. ii. 4 : of a prince to
a scholar, how to be made and accepted, V.
iL 6 : how Mencius acknowledged, VI. ii. 5.

Presiunptuous idea of Po (P4i) Kwei, that he
could regulate the waters bettor than Yu did,
■VI. ii. 11.

Prince, a, shonid employ ministers, how, I. iL
7 : should depend on himself, not on other
powers, L iL 13 : threatened by neighbours
should act, how, L ii. 14 : two courses open to,
when porsned by his enemies, I. ii. 1$ : shonid
get the hearts of men, IL ii. 1 : alighting Men-
cius, IL ii. 2 : the, who sets about practising
benevolent government has none to fear, IIL
ii. S : benevolence the only security of a, IV.

i. 7 : a vicious, the agent of hia own ruin, IV.
L 8 : importance of rectifying a, IV. i. 20 :
presents of a, to a schol.ir, how to be made
and accepted, V. ii. 6 : three precious things
of a, VIL iL 28.

Princes, the only topics of Mencius with, I. i.
1 : a ohiefrain of the, not a sovereign of the
kingdom, II. L 3 : the, of Mencius’ s time failed
in true royal government, II. i. 6 : Mencius
decUning or accepting gifts of, II. ii. 5 : HI
iL 4 ; Mencius’s reserve with the, of his time,

III. ii. 1: Mencius defends himself for not
going to see the, HI. ii. 7 ’■ why a scholar
should decline going to see, when called by
them, V. ii. 7 : danger of counselling, from the
ground of imfit, VI. ii. 4 : influence of a chief
among the, different from that of a true
sovereign, VII. i. 18 : of bis time, Mencius
censures the, VII. i. 46 : how Me nciu s main-
tained his own dignify with the, VIL iL 84.

Principles, one must live or die with his. de.,
VIL i. 43.

Profit, secondary to benevolence and righteous-
ness, L i. 1 : VI. iL 4.

Progress of degeneracy in successive agee, VI.
iL7.

Prompt action, necessity of, at the right time,

IV. iL 4.

Propriety, belongs naturally to man. IL i. 6 ;
parents should be sei-ved, &e., according to,
TTT i. 2 : help to the world should be given
according to, IV. i. 17 : the richest fruit of,
rV. i. 27 : the great man makes no mistakos
in, IV. iL 6 : the superior man preserves, IV.

ii. 28 : importance of observing the rules of,

VI. u. 1.

Prosperity of a country, on what dependent, I.
L 1.

Pupil of the eye, the index of the heart, IV. i. 16.

Purify, pretended, of Ch'itn Chung, IIL ii. 10.

Beoord, quotation from a, IH. ii. 8.

ttemoto, against aiming at what is, VIL li. 82.

Bepelling officiousness, Mencius, IL ii. IL

Beproof; the benefit IV. i. 22: Meneius’s, of
Yo-ching, IV. i. 24 ; 25 : of Kong-sun Ch'iu,
VIL i. 89. •

Beputation, the value of, to a ruler, VIL L 1 4.

Beserve. Mencius defends his, with the princes
of his time. III. iL 1.

Bespeoted, that a scholar be, is essential to his
engaging in a prince’s service, VIL L 87.

Kiohes, not to be elated by, a proof of superiority,

1 VIL L 11.

508

or SUBJECTS. [INDEX I.

Righteousness belongs naturally to man, II. i.
6 : VI. i. I : the straight path, IV. i. 10 ;
fraternal obedience the richest fmit of. IV. i.
27 •• the great man makes no mistakes in, IV.
ii. 6 : internal, not external, VL i. 4 ; 5 : to bo
loTed more than life, VI. i. 10.

Ripe grain, illustration from, VI. i. 19.

Ritual Usages, quotation from the, III. ii. 2.

Royal government, the great principles of, I. i.
3 ; 4 : vrill assuredly raise to the supreme
dignity, I. ii. 6 : various points of, neglected
in Mencius’s time, II. i. 5.

Ruin, a vicious prince the agent of his own, IV.
L 8.

Rulers, should share their pleasures with the
people I. i. 2 : should follow the advice of the
wise, I. ii. 9 : should sympathize with the
people in their joys and sorrows, I. ii. 4 ;
should not labour at husbandry with their
own hands, III. i. 4 : should study the example
and principles of the ancient kings, IV. i. 1 ;
2: importance of benevolence to, IV. i. 3 ;
ruler’s example, influence of, IV. ii. 5 : will
not be murmured at when their aim is evi-
dently the people’s good, VII. i. 12 : the value
of reputation and moral influences to, VII.
i. 14.

Rules, the neoessitv of governing according to,

IV. i. 1 ; 2.

Sacrifice, allusions to, Ill.i. 2 ; ii. 8 ; 6; IV. ii.
25 i 33 : VI. ii. 6 : VII. ii. 14.

Sage, Mencius not a, II. i. 2 : only with a, does
the body act according to its design, VII. i.
38 ; the lessons of the, reach to all classes,
VIL i. 40.

Sages, when they arise, will agree with Men-
cius, III. ii. 9 : the human relations perfectly
exhibited by, IV. i. 2 : the agreement of, not
affected by place or time, IV. ii. 1 ; are dis-
tinguished from other men, how, IV. in 1 ;
19 ; 20 ; 21 ; 22 : just like other men, IV. ii.
32 ; VI. i. 7 ; Confucius superior to all other,

V. ii. 1 : the great doctrines of the, to be
advanced to, by successive steps, VII. i. 24 ;
Po-i, Ac., proved to be, by the permanence
of their influence, VIL ii. 15 ; definition of a,
VIL ii. 26 : the perfect virtue of the highest.
VTI. ii. 83.

Satisfied, how an a dvise r of the princes may be
always perfectly, VTI. i. 9.

Scholar(s), the, ought to be remunerated. III.
u. 4 ; may accept presents from s prince, on
what principles, V. ii. 6 ; should decline going
to see the princes when called by them, why,
V. ii. 7 : formii^ friendships, rules for, V. ii.
8 : ancient, maintained the dignity of their
character, &c., how, VTI. i. 8 ; prepares him-
self for the duties to which he aspires, VII. L
83 : must be respected in order to his engaging
in the service of a prince, VII. i. 37.

Self, the chs^e of, greatest, IV. L 19.

Self-cultivation, men’s- disregard of, VL i. 13.

Self-exam in ation recommended, TV. i. 4; the
superior man practises, IV. U. 28.

Self-restraint necessary to a mler, L ii. 4.

Selling himself, Fki-R Msl vindicated fmm the
charge V. i. 9.

Senses, all men have the same, VL L 7 : come
are_ slaves of the, VL L 16.

Settling the kingdom, L L 8.

Shame, the value of the feeling of, VU. i « ; 7.

I Sheep-dates, Tshng-tsze could not eat, VIL ii. 36.

Shifts, Mencius put to, II. ii. 2.

Shu-ching, quotations firom the, I. i. 2 ; ii. 8 ; II :
II. L 4 : ILL i. 1 ; ii. 5 ; 9 : TV. i. 8 ; V. i. 6 :
VI. iL 5 : with what reservation Mencius read
the, VIL ii. 3.

Sickness, Mencius pretends, IL ii. 2.

Sincerity, the great work of men should bo to
strive after perfect, TV. i. 12.

Slaves of sense, how some are, VL i. 16.

Sorrowof Shun on aecountof his parents’ aliena-
tion from him, V. i. 1.

Sovereign, killing a, not necessarily murder, L
ii. 8 ; of the kingdom, who is a, IL L 3 : im-
portance of hs-ving -virtuous men about a. 111.
ii. 6 : sovereign’s example, influence of, IV.
ii. 5 : inflnenoe of a true, VIL i. 13 : a, the
least important element of a nation, VIL ii.
14.

Sovereigns, will be served by their ministers
according as they treat them, IV. ii. 3 : the
ministers of Mencius’s time pandered to their,
VI. ii. 9.

Spirit-man, -who is a, VII. ii. 25.

Spirits, tutelary, the importance of, to a nation,
VU. ii. 14.

‘Spring and Autumn.’ the, referred to. III. U. 9 ;
IV. ii. 21 : VIL u. 2.

State, three things important in the administra-
tion of a, VIL iL 12.

States, intercourse of neighbouring, I. iL 3 ; rise
and fall of, dependent on benevolence, TV. i.
S : subjection of, to one another, determined
differently at different times, TV. L 7-

Straits, why Confucius was reduced to, VII.
ii. 18.

Subjection of one State to another, how deter-
mined, at different times, IV. i. 7.

Successive steps, the doctrines of the sages to be
advanced to, by, VU. i. 24.

Superior man, the, keeps away frmu his cook-
room, 1. i. 7 : helps men to practise -virtue, II.

i. 8 : will not follow narrow-mindedness, Ac.,
II. i. 9 : will not take a bribe, IL ii. 8 : will
not be niggardly in burying his patents, II.

ii. 7 ; of ancient and of modem times con-
trasted, II. ii. 9 ; does not murmur against
Heaven, Ac., II. ii. 13 : makes difficulty about
taking office, why, HI, ii. 8: the spirit
nourished by, may be known, how, HI. ii.
7 : does not himself teach hia son, why, TV.
i. 18 : wishes to get hold of what he learns,
as in himself, TV. ii. 14 ; 15 : ia ashamed of
n reputation beyond his merits, IV. U. 18 :
cultivates moral excellence, Ac., TV. ii. 28:
may he deceived, in what respects, V. L 2 ;
all do not understand the eonduet of, VI. ii-
6 ; serves his prince, how, VI.. iL 8 : taking
and leaving office, grounds of, VL iL 14 : has
three things in which he delights, VU. L 20 :
finds hia true enjoyment in his own nature,
VTI. i. 21 : superior man’s services to s
country, -without his being in office, entitle
him to support, VH. L 82 : is kind to crea-
tures, loving to men, and affeotioiiate to his
relatives, VTI. i. 45 : speaks of his nature, and
of the will of Heaven, how, VIL U. 24 : the
words and the prinoiples VIL iL 82.

Superiority, not to be elated by riches, a proof
of. VIL L IL

Sympathy of a ruler witix the people in their joy
and sorrows, L U. 4.

INDEX I.]

OF suBJEcrrs.

509

Talents, and virtue, how to know men ot I. ii.
7 : a ruler should be guided by men of, I. ii 9 :
duties owing by men of, to those who have
not, rV. ii. 7.

Taxation, III. i. 3 ; ii. 8: VL ii. 10.

Teacher, a, in a higher place than a minister,
IV. ii. 31 : of truth, must not lower his lessons
to suit learners, VII. i. 41.

Teaching, refusing to teach, may also be a way
of, VI. U. 16.

Territory, emoluments regulated according to
the extent of, in a State, V. ii. 2.

Thought, how many act without, Vli. i. 5.

Three, things universally acknowledged to be
honourable, II. ii. 2 : kings, the, Yl. ii. 7 :
things in which the superior man delights,
VII. i. 20 ; things important in the adminis-
tration of a State, YIl. ii. 12 : precions things
of a prince, VII. ii. 28.

Throne, the, descended to Yd's son, and not to
his minister, why, V. i. 6.

Thumb amongrt the fingers, Ch'kn Chung com-
pared to the, m. ii. 10.

Topics of Mencius, with princes, I. i. 1 ; 7 : IL
ii. 2.

Touch, males and females must not allow their
hands to, IV. i. 17.

Tours of inspection of the ancient kings, I. ii.
4 : VI. ii. 7.

Tranquillity of the kingdom dependent on the
discharge of the common duties of life, TV.
i. 11.

Transmission of doctrine from YAo to Mencius,

yil. ii. 38 .

Trials and hardshipe, how Heaven prepares
men by, VT. ii. 16.

Trifles, Hendos censures the princes of his time
for occupying themselves vrtth, VII. i. 46.

Trouble and affliction, the benefits of VII. i.
18.

Truth, how Mencius required the simple pursuit
of, in his pupils, VII. L 48.

Tyrant, what will be the fate of a, IV. i. 2.

Ulcer-doctor, Qonfitcins charged with lodging
with an, V. i. 8.

Unfilial, five things which are, IV. ii. 30.

U^erturbed min^ Mencius had attained to an,

Unsalaried, Mencius free to speak his opinion,
&o., because, n. ii. 5 ; 14.

Unworthy associate, Mencius’s behaviour with
an, II. ii. 6.

Valour, the love of, I. ii. 3 : how nourished, It.

i. 2.

Villages, the good careful people of the, described,
VII. ii, 37.

Vindication of 1 Yin, V. i. 7 : of Confucius from
the cha^e of lodging with unworthy charac-
ters, V, i. 8 : of Pai-li Hsi, V. i, 9 : of Mencius
from the charge of eating the bread of idleness,
VII. i. 32.

Virtue, real, submission secured only by, II. i.
3 : frtendship must have reference to the, of
the friend, V. ii. S : is sure to be gained by
seeking it, but external things not, VII. i. 3 :
man may attain to perfect, VII. i. 4 ; of the
I^ple, how to promote, VII. i. 28 ■ corrupt
times are provided against by established, VIL

ii. 10 : of the highest sages, VH. ii. 33.

Virtnous men, importance of having, abont a

sovereign’s person. III. ii. S.

Vox popvli ma Dei, V. i 5.

Warlike and other aehemes of the ministers of
hia time condemned by Meneiaa, IV. ii. 14 :
VI. ii. 8.

Warning to the violently evil and the weekly
evil, IV. i. 10 ; to Snng Ch'ang, YL ii. 4 : to
the contending States of Mencins’s time, VH.
ii. 2.

Wars, all the, in the Ch'un-eh'iu were nn-
righieona, VH. il 2 : oonnsela agamst, VH.
ii. 4.

Way, a man’s, in life, ordered by Heaven, I. ii,
16 : of tmtb like a great road, VX ii. 2.

Wealth, the love of, compatible with royal
government,!, ii 5 : disgraceful means which
men take to seek, IV. ii. 38: and power,
the ministers of Mencins’s time pandered to
their soveieigns’ thirst for, VL ii. 9.

Well-being of the people, ihe first care of a
government, in order to their virtue, VH.
i* 23*

Well, digging a, VH, i. 29.

Will, the, is the leader of the passion-nature,
H.i.2.

Willow, man’s nature compared to the cAi, VI.
L L

Wisdom, the richest fruit of, IV. i. 27.

Words, Mencius understood, II. i. 2 : what are
most truly inauq>icious, IV. ii. 17.

Wmld, one cannot avoid all connexion with
thoee whom he disapproves, in the. 111,
u. 10.

Wrongs should be put right at once, HI. ii. 8.

INDEX II.

OF PEOPEE NAMES

ttumes in Italics icill be found in their oicn peaces in Oiis Index, with additional references.,

Chang t, a celebrated scholar of Wei, III. ii 2.
Chang K'toang Chang, a minister of Ch'i, IV. il SO. |
Ch'ang Hal, a disciple of Eung-ming K4o, V. i

i. 1 ; ii. S. '

Ch&ng. the State of, IV. ii. 2 ; 24 ; V. i. 2 : VII.

ii. 87. I

Chang, a minister of the State of Cb'iin, V. i. 8.
Ch’&ng Chien, a person whose words are '

quoted. III. i. 1.

Ch'an, the State of, V. i. 8 : VII. ii. 18 ; S7.
Ch'&n Ch&n, a disciple of Mencius, II. ii. 3 ; 10 ;

VI. ii. 14 ; VII. ii. 28.

Ch'&n Chi&, an officer of Cht, IL ii. 9.

Ch'&n Chung, an ascetic of Ch'i, IIL ii. 10;
VIL i. 84.

Ch'&n Hsiang, a disciple of Ch'iui Liang, III.

i. 4.

Ch'&n Liang, a philosopher, IIL i. 4.

Cb'&n T&i, a disciple of Mencius, III. ii. 1.

Chio Chien, a noble of Tain, IIL ii. 1.

Ohio the Great, a title borne by different
ministers of Tsin, VI. i 17.

ChiO'wO, a hill in the north of Ch'i, L ii. 4.
Chiiu, a city on the northern border of Ch'!, i
II. ii. 11 ; 12.

Chau, the prince of Ch'&u in the time of Con- I
fucius, V. i. 8. \

ChAu, the State and dynasty, L ii. 3 : II. i. 1 ; '

ii. 13: IIL i. 3 ; ii. 6 : IV. i. 7 ; iL 1: V. L i

4; «; ii.2i 4; 7. !

Chan, the tyrant, the last sovereign of the i
Yin dynasty, I. ii. 8 : II. i. 1 ; III. ii. 9 : IV. I
i. 1 : 9 ; 13 : V. i. « ; U. 1: VL i. 8 : VII. I

i. 22. I

Chiu HsiAo, a scholar of Wei, III. ii. 3. I

Cb&u-kung, or the duke of ChAn, IL i. 1 ; ii. j

9 ; UL i. 1 ; 4 ; ii. 9 ; IV. ii. 20 : T.i. 6’; VI. I

ii. 8.

Ch'&n, name of the disciple of Mencins, Knng-
sun Ch'Aii, IL i. 1 ; ii. 2 ; 8 ; 14 ; ct ol.

Cbiang, the lady o^ L ii. 5.

Chiang, the Yaug-tiw river, III. i. 4 ; ii, 9.
Chieh, the tyrant, L i. 2 ; ii. 8 : IV. i. 9 : V. L
8 ; 7 : VI. ii. 2 ; 8 ; 9 ; 10.

Chih, a famous robb^ of the time of Confucius,
UL ii. 10 ; VIL i. 25.

Ch'ih Wa, chief criminal judge of Ch'i, II. ii. 6.
Chi family, the family of Chi K'ang of Ld, IV.
t 14.

Chi (Tsi), name of a stream, lU. i. 4. 7.

Chi, HAuM^hi, Minister of Agriculture to TAO
and Shun, IV. ii. 29.

Chi Hwan, a favourite of the king of Ch'i, V.
i. 8.

Chi Hwan, the Head of the Chi family in the
latter days of Confucius, V. i. 4.

ChinshAo, name of a piece of music, 1. ii. 4. la
Ch'i, a mountain in Ho-nan, V. i. 8.

Ch'i, a small State in Shan.hsi, II. i. 1.

Ch'i, name of a mountain, and also of the old
State of ChAu, I. ii. 5 ; 14 ; 15 : IV. ii. 1.
Ch'i, the name of a stream, VI. ii. 6. 5.

Ch'i, the son of the Great Yfl, V. i. 6.

Ch'i, the State of, I. i. 5 ; 7 ; ii. 1 ; 11; 13; 14;
II. i. 1; 2; ii. 2-14: lU. i. 1 ; ii 1; 6; 6; 10 ;
IV. i 7; 24 ; ii 3 ; 21 ; 31 ; 83 : V. i 4 ; 8 ; ii.
1 ; 7; 8; VL ii6; 6; 8: VIL i 84; 86; 89;
ii. 17 ; 28 ; 29.

Ch'i Liang, an officer of Ch'i, slain in battle,
VI. ii. 6.

I Ch'in, the State of, I. i 5 ; 7 : II. ii 2 ; V. i. S ;
VL i 4 ; 12 ; ii 4 ; 6.

, Ch'in Chang, named LAo, a disciple of Con-
' fucius,' VIL ii. 87.

I Ching, a place or people, punished by the duke
' Hsi of Lu, IIL i. 4 ; ii. 9.

Ching, the duke or ruler of Ch'i, L ii. 4 ; III.
i. 1 ; ii. 1 : IV. i. 7 : V. U. 7.

I Ching Ch'Au, an officer of Ch'i, II. ii. 2.

Ching Ch'un. a man who plumed himself on
his versatility. III. ii. 2.

Chio-shAo, name of a piece of music, I. ii. 4. 10.

Chiu, the name of Zan Cb'id, a disciple of Con-
fucius, IV. L 14.

Ch'iO, in the name of Confucius’s Work, the
Ch'un-ch'iO.

Ch'ih, Chess Ch'ih, a famous chess-player, VI.
L 9,

ek'd, a minister of Chi, IV. ii. 32 : VL ii. 8.

Ch'h, the State of, L i.6; 7; ii. 6 ; 18: U.u.2;
UL 1 1 ; 4 ; ii. 6 ; 6 ; IV. ii 21 : VI. i. 4 ; 12 ;
ii 4.

Cbh, name of a State, I. ii 3.

Cbh-Lsin, name of the governor of P'ing-lu,
U. ii. 4.

Ch'h, name of a place in Tain, fiunons for its
breed of horses, V. i. 9.

Ch'hi-ohl, a place in Tsin famous for gems, V.
i. 9. 3.

! Chung-ni, a name of Confucius, denoting his
I place in the family, I. i. 4 ; 7: IIL L 4 : IV.
ii 18.

{ Chhng-sAn, a son of Tang, the founder of the
I Sh^g dynasty, V. i. 6.
j Ch'ung, a place in Ch'i, IL ii. 14.

; Ch'ung, the mountain, V. i 3.
j Ch'ung Yu, a disciple of Mencius, IL ii 7*
j Cbwang, a stneet in the capital of Ch'i, UL
I ii 6.

i Chwang PAo, a minister at the court of Ch'i, I.
ii I.

' Confucius, II. i. 1-4 : III. i4;ii. 1;3;7;9:

, IV. i 2:7; 14 ; ii.l8 ; 21 ; 22; 29 : V. i 4; 6;

! 8; ii. 1; 4; 7; VL i6; 8; ii. 8; 6: VII. i

i 24 ; ii. 17; 19 ; 87; 38.

I Fan, a city of Chi, VII. i. 88.

I FAng Fu, an officer of Tsin, VII. ii SS.

INDEX II.]

OP PROPER NAMES.

511

Fei-lien, a fovourite minister of the tyrant
Chau, ILL ii. 9.

Pu-hsiA, a place where Shun dwelt, IV. ii. 1.

Fu Yueh, the minister of the sovereign KAo-
tsung, of the Shang dynasty, VI. iL 15.

HAi Tang, a femous worthy of Tsin, V. iL 3.
Han, one of the three great families or clans
of Tain, which afterwards divided the State,
and finally claimed to be independent king-
doms, VIL L 11. _

Han, the name of a river, still so c alle d. III. i. I.
Hao-ehang Pu-hAi, a man of Ch*i, VII. iL 25.

Ho, name of northern streams, the Yellow
River, IH. iL 9.

Hsi, a favourite of ChAo Chien, a noble of Tsin,
m. it 1.

Hsi, tile lady, a celebrated beauty of the time
of Confucius, IV. ii. 25.

HsiA, the dynasty, L iL 4 ; II. L 1 ; III. L 3 : *

IV. i. 2 : V. L a ; 7 ; iL 4.

Hsiang, honorary epithet of Ho, king of Liangs
LL6.

Hsiang, the half-brother of Shun, V. i. 2 ; 3 :
VI. i. 6.

HsiAo, a di^e of Wei, V. iL 4.

Hsieh, Shun’s Minister of Instruction, IH. L 4.
Hsieh, the name of an ancient principality
adjoining T ang, 1. ii. 14 : IL ii. 4.

Hsieh Chfi-cbAn, a minister of Sung, ILL ii. 6.
Hsieh Lifi, Tsae-lii, a disciple of the Confucian
school, II. iL 11 : III. iL 8.

Hsien-cb'ifi MAng, a disciple of Mencius, V. L 4.
Hsin, the native place of 1 Yin, in Ho-nan, V.

L 7.

Hsin, the younger brother of Ch‘4n Hsiang,
IIL i. i.

Hsiu, a place in the district of TAng, in present
departoent of Yen-chAo, II. U. 14.

Hsfi Hsing, a heresiarch. III. i. 4.

Hsu pa, a disciple of Mencius, ILL i. 5 : IV.
iL 18.

Hsuan, king of Ch*l, L 1. 7 ; ii. 1-11 : IV. ii. 8 ;

V. ii. 9 : Vn. L 39.

Hsun-yii, a tribe of barbarians, L ii. 8.

Ha Ho, name of a man of Chi, I. L J.

Hai, a duke of Pi, V. ii. 8.

Hui, posthumous epithet of Yung, king of
Liang, L i. 1-5 : VII. ii. I.

Hui of liu-hsiA, poethomous title of Chan
Hwa, an officer of Lu, IL i. 9 : V. iL 1 : VI.
iL 6 : VIL L 38 ; ii. 16.

Hwa ChAn, an officer of Chi, slain in battle,
VL ii. 6. 5.

HwAi, the name of a river, IIL i. 4 ; iL 9.
Hwan, the duke of Chi, L L 7; iL 2 : IV. ii.
21: VLu.7.

Hwan-tAo, YAo’s Minister of Instruction, V. L 8.
Hwan Tui, a Croat Officer of Sung, V. i. 8.

t, a famous archer, about B.a 3x50, IV. iL 24 ;
, VLL20: VIL i. 41.

I a follower of Mo, lU. i. 6.

I Yin, the minister of Tang the SucoessfuL IL
i. 2; iL 2: V.i.6: 7; ii. 1: VI.u. 6 : Vll.i.
31 ; ii. 88.

Ka or K.O, a city in Ch'i, II. ii. 6 : III. ii. 10.
King, younger brother of the prince of Tang,
VII. i. 48.

K'ang, honorary epithet of F&ng, a younger
brother of king Wfi, V. ii. 4.

EAo, Mencius’s opponent on the nature of
man, named Pu-hAi, II. i. 2 ; VI. i. 1-4 ; 6.
KAo, a disciple of Mencius, II. ii. 12 : VII. ii.
21 ; 22 .

KAo, a disciple of Tsze-hsia, VT. ii. 3.

KAo-ko, an able minister of the tyrant ChAn,
II. LI; VI. iL 15.

KAo-t'ang, a place in the west of Chi, VI.
ii. 6.

KAo YAo, Shun’s Minister of Justice, III. L 4 :
vn. i. 85 ; ii. 38.

KAu-chlen, a prince of Yueh, neighbour and
opponent of the king of Wu, in the time of
the Lieh Kwo, I. ii. 3.

Ko, the name of a State in the present Ho-
nan, I. ii. 3 ; 11 : III. ii. 5.

Eu-sAn, Sh un’s father, IV. i. 28 : V. i. 2 ; 4 ;

VI. i. a : vn. i. 36.

Knng Chih-chl, an officer of the State of Yfi,
V. i. 9.

Kung-L chief minister of Lfi, VT. ii. 6.
Knng-liang, an officer of Chi, TV. ii. 27.
Eung-litt, duke Lin, an ancestor of the House
of ChAu, I. ii. 5.

Kung-ming I, a disciple first of Tsza-chang,
and then of Tsaag ShAn, IIL i. 1 J ii. 3 ; 4 :
IV. ii. 24.

Kung-ming KAo, a disciple of TsAng ShAn, V.
L i.

Kung-shd, a celebrated mechimist of Lfi, named
Paxi, now the tutelary spirit of carpenters,
IV. i. 1.

Kong-sun Ch'Au, a disciple of Mencius, II.
i. 1 ; 2 ; it. 2 ; 6 ; 14 ; IIL ii. 7 : IV. i. 18 :
VLii. 3; 18: VU. i. 31 ; 32; 39 ; 41 ; ii.

1 ; 36.

Kung-sun Yen, a celebrated scholar of Wei,
III. ii. 2.

Kung-tfi, a disciple of Mencius, II. ii. 5 ; III.
u. 9 ; IV. ii. 80 : VI. i. 6 ; 6 ; 15 : VII. i.
43.

K’ung, the surname of Confucius. See Con-
fucius.

KTung Chu-hsin, II. ii. 4.

Kwan, the, barbarian^ I. ii. 8.

Kwan Chung, named I-wu, minister of Hwan,
duke of Chi, II. i. 1 ; ii. 2 : VI. ii. 15.
Kwan-shfl, an elder brother of the duko of
ChAu, II. ii. 9.

K’wAn, the hither of the great Yu, V. i. 3.
K’wang, music-master and wise counsellor of
Tsin, IV. L 1 : VT. L 7.

K'wang Chang, a minister of Chi, III. ii. 10 :

rV. u. 80. ,

K'wei-chlu, a place where duke Hwan of Ch 1
assembled the princes, VI. ii. 7.

LAi Chu, a minister of Tang, VIL ii. 38.
Laug-yA, a mountain and city in Ch'i, I. ii. 4.
LS, a cruel sovereign of the ChAu dynasty, VI.

i. 6.

Ii LAu, called also Li Chii, a mm of the time
of Hwang Tl, of very acute vision, IV. i. 1.
Liang, the State of Wei in Tsin, so called from
its capital, 1. L 1-6 : VII. ii. 1.

Ling, a duke of Wei, V. ii. 4.

Ling-ch'itt, a city on the border of Chi, II.

ii. 5.

Lvi, the native State of Confnoins, I. ii. 12 ; 16 :
IL ii. 7 : HL i. 2 : IV. iL 21 : V. i. 8 ; u. 6 ;
8 ; 13 : VIL i. 24 ; 36 ; iL 17 ; 87.
j Lung, an ancient worthy. III. i. 3 : VI. i. 7.

512

OF PBOPEK NAMES. [inde.k ii.

M&ng Ch!, probably a younger brother of Hang
Chung, VI. i. 5.

M&ng Chung, a nephew, or perhaps a son, of
Mencius, II. ii. 2.

Mang Hsien, a worthy minister of Xii, V. ii. 3.
MSng PSn, a bravo of Ch'i, II. i. 2.

Mang Shih-sh6, a man of valour, II. i. 2.
Mang-tsze, Mencius, passim. His name was
K'o, I. ii. 16.

Mi, an unworthy favourite of duke hing of
Wei, V. i. 8.

Mien Ch'u, a man of Chi, who taught a slow
style of singing, VI. ii. 6.

Min Tsze-ch’ien, a disciple of Confucius, II.
i. 2.

Ming-t'ifto, the place where Shun died, IV. ii. 1.
Mo, barbaurous tribes of the North, VI. ii. 10.
Mo Chi, a person whose words are quoted,
VII. ii. 19.

Mo H, the heresiarch. III. i. 5 ; ii. 9 : VII. i.
26.

Mu, the posthumous epithet of a duke of hu,
I. ii. 12 : II. ii. 11 : V. ii. 6 ; 7: VI. ii. 6.

Mu, the residence of the tyrant Chieh, V. i. 7.
Mu Chung, a ft-iend cf Mkng Hsien, V. ii. 3.
Mu P"ei, a disciple of Confacius, described as
ambitious, VII. ii. 37.

Nan-yang, the name of a place, VI. ii. 8.

Nid mountain, the, VI. i. 8
North S«a. the, V. ii. 1.

Bin Ch'ing-kwo, an officer of Chi, VII. ii. 29.
Hing K&ng, a disciple of Mencius, III. ii. i.
Kang M&ng, the pupil and murderer of the
archer t IV. ii. 24.

Pei-kung 1, an officer of Wei, V, ii. 2.

Pei-kung Yu, a bravo of Wei, II. 1. 2.

Pi, a city in LO, V. ii. 3.

Pi Chan, a minister of the State of King, III

i. 3.

K-kang, an uncle of the tyrant Chiu, II. i. 1 :
VI. i. 8.

K-ying, the place where king Win died, IV.

ii. 1.

Hn, a settlement founded by Kung Lid, I. ii.
14.

King, a duke of Lvi, I. ii. 16.

King, a duke of Tsin, V. ii. 8.

King-Id, a city on the southern border of Chi,
U. U. 4 •• VI- ii. 6.

Po, a city in the present Ho-nan, the capital
of King, in. ii. 5 : V. i. 6 ; 7.

Po, a famous worthy of the Shang dynasty, II.

i. 2 ; 9 : HL ii, 10 : IV. i. 13 : V. ii. 1 : VL

ii. 6 : VII. i. 22 ; ii. 15.

Po Kwei, styled Tan, an ascetic of Ch&o, VI

u. 10 ; 11.

Po (or Pai)-ll Hs!, chief minister of duke Mil
of Chin, V. i. 9 ; VI. ii. 6 ; 15.

San i-ahang, an able minister of king Wan.
YII. ii. 88.

San-miko, the State o( V. i. 3.

San-wei, a region in the West, V. i. 8.

Shan Hsiang, a son of Taze-chang, one of Con-
fucius’s duoiples, II. U. 11.

Shan Kd-li, a minister of LA, VI. ii. 8.
Shan-nhng, the second of the five early Ti.

HI. i. 4. ^

Shan Kung, a minister of Chi, II. ii g.
Shan-yu Hsing, a disciple and friend of Tsang-

tsze, and a member of the Shan-yu clan, IV.
ii. 31.

Shang, the dynasty, III. ii. 6 : IV. i. 7.

Shih, an officer of Ch'i, II. ii. 10.

Shih-ch'iu, a place in Sung, VI. ii. 4.

Shun, the ancient sovereign, styled Ti, II. i. 2 ;
8; ii. 2: III. i. 1 ; 4; ii. 4 ; 9 : IV. i. 1; 2; 26;
28 ; ii. 1 ; 19 ; 28; 32: V.i.1-7 ; ii.l; 8: 6:

VI. i 6; ii. 2; 8; 8; 10; 15: VU. i 16; 25;
30; 35; 46; ii. 6 ;.33 ; 87; 38.

Shnu-yu K'wan, a famous sophist of Chi, TV.

i. 17 : VI. ii. 6.

South river, the, V. i. 5.

Son-shu Xo. chief minister of king Chwang
of Ch’a, Vt ii, 15.

Sung, the State of, II. i. 2 ; ii. 4 : III. L 1 ; 4 ;

ii. 5 : V. i. 8 : VII. i. 36.

Sung K ang, a travelling scholar, VI. ii. 4-
Sung Kau-chien, a travelling scholar, VU. i. 9.
Sze, the name of a stream, HI. i. 4.

T4i, elder brother of Ch'an Chung, lU. ii. 10.
T4i PO-shSng, a minister of Sung, UI. ii. 6.

Tai Ying-chih, a Great Officer of Sung, lU. ii. 8.
Ka, the name of a stream, lU. i. 4.

Kaj, an ancestor of the House of Chau, the
duke Tan-fu^ who received hrom king Wfl
the title of king, I. ii. 5 ; .14 ; 15.

Kai, the mountain on the Ymrder between LO
and Chi, I. i. 7: II. i. 2 : VU. I. 24.
Kai-chia, son and successor of Kang, U. i. 4 :

rv. i. 8 : V, i. 6 : VII. i. 31.

Kai-kung. the great connsellor of kings W4n
and WO, IV. i. IS : VU. i. 22 ; u. 88.
Kai-ting, the eldest son of Kang, V. i. 6.
Tan-chlj, the son of Y4o, V. i. 6.

T'an-fd, Tai, an ancestor of the House of Chau,
I. ii. 5.

Kang, the founder of the Shang dynasty, I. i.
2 ; ii. 3; 8; 11: U. i.l; 8 : ii.2; 12 : m.ii.
6 : lV.i.9 ; ii. 20 : V. i. 6 j 7: VI. ii, 2 ; 6 :

VII. i. 30 ; ii. 4 ; 38 ; 38.

Kang, a place where grain was stored in Chi,
VU. ii. 28.

Kang, the small State of; I. ii. 13 ; 14 ; 16 : II.

11 6 : lU. i. 1-4 : VU. i. 43 ; ii- SO.

Kao Ying, a disciple of Meneios, YU. i. 85.
Kien, a son of a king of Chi, VU. i. 88.

Ting, a duke of Kkn^ UI. i. 2.

Tsai Wo, a disciple of Confucius, U. i. 2.

Ts'ai, the State of, VII, iL 18.

Tsang Ik'ang, a favourite of duke King of M,
1. ii. 16.

Ts'ang-liang, a stream in Shan-tung, IV. i, 8.
Tsang Shan, the disciple of Confucius and
philosopher, I. ii. 12 : IT. i. 2 ; ii. 2 : lU. »•
2 ; 4 ; a 7 : IV. i. 19 ; 81 : VU. ii. 86.
Tsang Hsl, Tsang Shan’s father, IV. L 19 : VU.
u. 86 ; 37.

TsSng Hsi, the grandson of Tsang Shkn, U. i. 1-
Tstog Yuan, son of Tskng Shkn, IV. i. 19.
Ts’ao, the principality of, VX ii 2.

Tsku, the native State of Mencius, t i. 7; u-

12 : II. ii. 12 : III. i. 2 : VI. ii. 1 ; 2; 6.
Tsin, a river in the State of Chftng, IV. ii- 2.
Tsin, tlie State of, L i. 1, note; 6 ; 7 : UK u. 8:

rv. ii. 21 : V. i. 9 ; ii. 8 : VU. ii. 23.

T-ze-ao, ffTang Sttan, the governor of K4 in
Chi, _1V. i. 24 ; 26 ; ii. 27.

Tsze-ch’an, aam^ Kung-sun Chiko, the chiel
minister of Chang, IV. ii. 3 : V. i. 2.
Tsze-chang, a disciple of ConAidas, H. i. 2 ;

u.DEx n.]

OF PROPER NAMES.

513

Tsze-chih, the minister of Tsze-kVai of Yen,

n. ii. 8.

Tsze-cho Z&, an archer of, IV. ii. 24.

Tsze-hsia, a disciple of Confucius, II. i 2 ; III.
i. 4.

Tsze-hsiang, a disciple of Tskng-teze, II. i- 2.
Taze-kung, a disciple of Confiicius, II. i. 2 :

III. i. 4.

Tsze-k'wki, a king of Ten, II. ii. 8.

Taze-liu, Esieh Ziu, VI. ii. 6.

Tsze-lu, the designation of Chung Yii, a disciple
of Confucius, II. i. 1 ; 8 : III. ii. 7 : V. i. 8.
Tsze-mo, a philosopher of Lu, VII. i. 26.
Tsze-shu 1, a man who pu^ed himself into
the service of government, Ii ii. 10.

Tsze-sze, the grandson of Confucius, Ii ii. 11 :

IV. ii. 31 : V. ii. 3 ; 6 ; 7: VI. ii. 6.

Tsze-t'l, an officer of Ch&ng, remarkable for

his beauty, VI. i. 7.

Tsze-yu, a disciple of Confucius, II. i. 2 ; 4.
Tung-kwo family, the, a branch of the family
of duke Hwan of Ch*l, II. ii. 2.

Twan Kan-mu, a scholar of Wei, HI. ii. 7.

Wai-ping, a son of the sovereign 'Tang, V. 1. 6.
Win, the king, i i. 2 ; 7 ; ii. 2 ; 3 ; 5 ; 10 : II.

i. 1 ; 3 ; Hi i. 1; 8 ; ii. 5 ; 9 ; IV. i. 7; 13 -,

ii. 1 i 20 : VI. i. 6 ; ii. 2 : VIL i. 10; 22 ; u.
19 * 22 * 38

Win, the duke of T'ang, I. ii. 18 ; 14 : HI. i.
1 ; 8 : 4.

Win, the duke of Tain, I. i. 7: IV. U. 21.

Wan Chang, a disciple of Mencius, III. ii. o :

V. i. 1;2; 8; S-9 ; ii. 8; 4; 6; 8 ; VII. u. 87.
Wang Hwan, Tsze-fto, the governor of Ki in

Ch'i, U. ii. 6. . „

Wang Liang, charioteer to Chfto Chlen, III.
U. 1.

Wang Pao, a man of Wei, teacher of an abrupt
style of singing, VI. ii. 6.

Wang Shun, an officer of the duke of R, V. ii.3.
Wei, the State of, IV. ii. 24 : V. i. 8 ; ii. 4.
Wei, one of the three families which ruled the
StateofTsin, VH. i. 11.

Wei, a small State in what is now Shan-hsl,
IL i. 1 : VI. i. 6.

Wei, a river in Ch&ng, IV. ii. 2.

WO, the State o^ I. ii. 3 : IV. i. 7 ; 81.

WO, son of king Win, and joint founder of
the Chiu dynastv, I. ii. 8 ; 8 ; 10 ; II. i. 1;
iL 7: in. u. 9 : IV. i. 9 ; u. 20 : VI. i. 6 :
VII. i. 80 ; ii. 4 ; 38.

Wu-ch'ing, a city in LO, IV. ii. 81.

Wo Hwq, a man noted for his strength, VX
ii. 2.

WO-ling, a wild place in what is now the
departoent of Tki-nan, IIL U. 10.

; V.

Wu-10, a disciple of Mencius, VI. ii. 1 ; 5.

WO-ting, a sovereign of the Shang dynasty, U.
i. 1.

Yang Ch'ing, a city in what is now Ho-nan,
V. i. 6.

Yang Chfl, a heresiarch, probably between the
times of Confucius and Mencius, III. u. 9 ;
Vn. i. 26 ; ii. 26.

Yang Hu, the chief minister of the Ch ! family
in LO, UI- i. 8 ; ii. 7

Ylo, the Ti sovereign, IL i. 2 ; ii. 2 : HL i. 1 ;
4; U.4; 9; IV.i.l; 2 ; u. 82 : V.i.3-7; it
1 : 6 : VI. i. 6 ; ii. 6 ; 8 ; 10 : VH. i. 30 ; 46 :
U.'6: 32 ; 37; 88.

YcUow River, the, VI. ii 6_.

Yen, the kingdom of, IIL ii. 9.

Yen, the State of, I. ii. 10 ; 11 : II. ii. 8 ; 9_.

Yen, chief minister of Chi, I. ii 4 : IL 1. 1.
(Written also Ngan and Gan.)

Yen Ch‘au-yfl, a worthy officer of Wei, V . i. 8.

Yen HOi, the favourite disciple of Confucius,
IV. ii. 29. „

Yen Pan, a son of Yen HOi above, Y . u. 3.

Yen Yuan, ». «. Yen HOi, II. i. 2 : UI. i 1.

Yl, a minister of Shun and of Yu, m. i. 4 :

Yi-yO, the cook of duke Hwan of Chi, VI. i. L

Yin State and dynasty of, II. i. 1 ; ii 9: IH.
i. 3 : IV. i. 2 ; 7 : V. ii 4 : VII. ii. 4.

Yin-kung To, a famous archer, IV. ii. 24.

Ym Sze, a man of Chi, H. ii. 12. _

Ying, a place between Ch'l and L^ II. u. J.

Yo, a quarter in the capital of Ch i, III. u. ^

Yo-ehing, a disciple of Mencius, I. h 18 : IV.
i. 24 ; 25 : VI. u. IS : VII. ii. 25.

Yo-chOng Ch'iO, a friend of Ming Hsien, V.
ii 2*

YO, a cruel sovereign of the Chiu dynasty, VI.

YO-ohiu, a place somewhere about the north
of the present Chih-li, V. i. 8.

YO Zo, a disciple of Confucius, ILj- 2.

Yu, the Great, founder of the dynss^

and of the feudal State, H. i. 8 : HI. u =
ii. 20 ; 26 J 29 : V. i. 6 : VI. u. H : VH.

Ya,*a^aU^Stete adjoining Tsin, V.i9: Vl.ii.a.

Yo! the mountain, V. i 8.

YO-kung Sze, an archer of Wei^^. u. 24.

Yueh, the Stete oHV. li. 31 : VL u. 8.

Z&a, a small State, VI. ii. 1 ; 5. _

Zan NiO, a disciple of Confucius, 11.^2.

Zan Yu, grand-tutor of the prinoe of Ting, HI
i 2.

zo, the name of a stream, UI. L 4.

5U

CHINESE CHA.RA.CTEKS AND PHRASES.

[index m.

INDEX III.

OF CHINESE CHAEACTEES AND PHEASES;

nrlBHDBO Axao to help towabm the formation of a mctionabt abh concobdakcb

fOR THE CI4ASSICS.

In On nfarauea, Soofa are aeparated by a colon; Paris 0 / the same Book, cmd Chcgitm, by a semicolon.

yi

T

img

'b

cVi

THE lar RADICAL,

(i) One ; aometimea = a, I. i. 7. 6, to, t^ ;

ii.Ao; 4.5, etoltbijsaepe. ,^1 every

single indiTidaal of all thepeoplc,IL i. 1. a
— ‘ ““y 0“® State, and a whole

State, IV. i. 6. t. all the heart,

VH ii. 87. 10. VII. u. 87. to.

oDee with a reference to the
sovereign, L ii.3. 7. ^ a ninth,

Yl ’’ * t®Dth, *, -|-* a twen-

tieth, IIL L 8. 6, 15; u. 6. 4; 8. I : VL
ii_10. 1,4. ft — ’•f to bold to on©
pointy be obstinate, VIL i. 26. 3, 4. (3)

*od the same, exactly similar, VI. i.
li.4;ii*9,3:VII.i.20,3,e#<iJ. (3)Toiinite,
to be united, I. i, 6. 3, 3, 4. (4) As an

adyerb and coxgunction ; once, one© for
all, as soon as, 1. i 6, 15 ii. 3, 6, 8; 11, a;
III. ii. 1. I j 2, I ; IV, i. 20, e< oi. (5)

one . . . another, noiy. , .
now, n. iL 18. a : IIL it 9. 3.

■kT’ a son of the sovereign T'ang,
V. i <5, 5. , a sovereign of the

Yin dynasty, II. i. I. g.

Seve^ L i S.4; 7. 34; iL 2. i, a; 11. i,
rf oL May be used for the seventh, L L

V. 6.

(i) Ten enbits, YU. ii. 84. a. (a) ^
a man, m. LI. 4. ^ (yJS) 5^
IL iL 10. 7;^. t

(i) Three, L iL 12. i ; 16. a: IL h. 1. a;
2. 6 : IIL i. 2. a, g, et oL, saepe, — J
the armies of a great State, U. L 2^,

the three dynasties of Hsii,
Shang, and Chta, IIL L 8. 10, e< oi. “

, the founders of the three dynasties
lY. iL 20. 5* — * the three sages.

i:

Yii, Chau'kung, and Confucius, III. ii. 9.
13- — the three worthies, Po-i,
t Yin, and Hui of Liu-hsia, VI. ii. 6. a.
— * three highest ofScers of a

State, VI. iL 6. i. — the three
highest dignitaries at the sovereign*a
conrt,VII.L28. ^||^,VII.i.20. ^
) VIL ii. 28. Uay be used for Ote third,
VL ii. 7. 3, et cU. (3) Adverbially, thrice,
U. ii. 4. I ; 12. i, 4, et al. (3)

my children, 1. ii 15. i. (4) ^
the name of a State, V. iL 8. a,
the name of a place, V. ii. 3. a.
(t) He, she, it this, that, which is

4.1 _ 1. _

\ y — aa, itaaao, vauav, WAiAwa

shang with the corresponding plurals.

spo ken of place, time, and rai^. Passim.

constantly appear as correlates,
—superiors and inferiors ; high and low ;
above and below. h 0“

the high grounds, on the low grounds, or
they who were above, they .who were
below, IIL ii. 9. 3. jtf* , the highest
antiquity, IIL i. 6. 4. _[- ^J, the

severest punishment, IV. i. 14. 3.
:t,V.a2.3,6,7,8. J::^,V.ii.2.

9- I Y. ii. 6. 6. (a) A preposition,

following the noun, sometimes with
between them, and the noun sometimes
preceded by snd upon, above,
by, 1. i. 7. 4 : IL i. 6. a: III. U. 10. i : VH.
ii. 16; 80. X. (3) J- (Jod, the moat
High Cod, L u. 3. 7 : IV. i. 7. 5 ; iL 26. a.
(4) J2 } name of a palace, VIL iL 80. i.

The 3rd tone. To ascend, L xL 4. 7.

shang

■p

Asia

. -A^iently, the 3rd tone, (x) Ho, she,
It, this, that, which is below, with the
corresponding plurals, spoken of piece,

INDEX lU.]

CHINESE CHABACTEBS AND PHEASE8.

615

time, and rank. Passim. On
correlates, see ±- tlie lowest

case,VT.ii.l4.4. Without ^,V.ii2.9.

V. ii. 2. 3, 6, 7, 8.^ '(a) A pre-
position, used like above. (3)

1^, to go below the girdle, VII. ii. 32. i.

np) to dig to a great depth, IV. i 1. 6.
(4) the world, = the kingdom,

I. i. 3. 5 ; 6. I ; 6. a, 6: V. 1. 3, 4; 3. a ;
4. I, 3 ; 6. 1, a, 5, 6, et oil., saepissime.

V. i. 4. a, (5) In the name

Jin'

A Verb, to descend, IV. iL 3. 3, 4. |\^

hsid to rain, I. i. 6. 6. ^ . to descend^

from a carriage, VII. ii. 23. a. So,

ULi.4. 13. in.i.3. 16:

and 1. ii. 4. 7.

(i) Not. Passim. With other nega-
pii tives, it makes a

strong affirmative, (a) a name,

III. ii. 6. 1. ^ also a name, VII.
ii. 25. I. '

-Jf- (i) The name of one of Mencius's dis-
ch'du oiples, Kung-sun Ch'ku, II. i. 1. i ; 2. i ;
ii. 2. a; 6. 3; 14. 1, etaZ. (a) The name of
an officer of Ch‘1, ChingCh'iu, IL ii. 2. 4.

4’^W. a son of the sovereign Tang,
ping said, according to the nterpretation of
some, to have reigned two year8,V.i.8.5.

R (i) And, and moreover, IL i. 1. ii;
ck'M 2. 19 ; ii 7. 4 ; 9. 3, 4, et ai., soepe. M
16., III. ii 1. 3. (a) And, -and yet,
tod even if, carrying the mind on to
anticipate a reply, which ia often given

*’y ^ rfS ^ L i 4. 5 : IL

ii. 9. 3 : VI. ii. 10. 6. With this meaning,
we find H Il.i.l. 7 ; ii 2. 10: VIL
i8. ^ ^,ILii 12. 1: VI.a8.3,8.

Observe Jg^, III. L 4. 16. (3)^ =
wiU, or let me, UL i 5. i, a.

2

p'ei

iH:

ahih

Great, HI. u. 9. 6.

(i) An age, a generation ; ages. M»j
often be trimslated by — the world, 1. i. 7.
a; iil4. 3; ILii. 2. 6: IV. il.a; iil. 3;
22. I, etal., saepe. the manners

of the age, I. ii 1. a, et at.
famous in their generation, II. ii. 13. 3 ;
compare VII. i 9. 6.
character in their time, ■^. ii 8. a. (a)
Hereditary ; from age to age, L ii 6. 3 ;

7.1; 16.a; m.i8.8; iilC.g.

”J\, to possess the throne
by her^ta:^ succession, V. i. ft. 4.

4 (i) A hillock, ^J^,n.i2.a8. ^

1^. HI- “• 5- R pea»*nt*y

(but is there a territorial designation),

VILii 14. a. (a) The name of Confudos,
IV. ii. 21. 3. (3) a double sur-
name, V. L 4. t, a. (4) 1^. , a city of

Ch‘t,ILii5. 1. SA. aplaoeinSon^
VI. ii. 4. I, a. tJ'o pl“oo of a

famous meeting of princes, VL ii 7. 3.
M T<^ther,IILi4. 3. Also written

Pi”9 ,

THE 2sn EADICAL, | .

flj^ The middle, (i) Used as a preposition,
Aung after the noon, often with at some
other preposition before the noun,
also is often between the noun and pj),
1.112.3; 11.3: II ii 10 . 6 : in.i.4. s;
ii. 6. s; 9. 4, rf at., saeps. (a)
in the heart's core, IL i 3. a : IIL i 5. 4.

and 1^, in the middle of
the kingdom, IL U. 10 . 3 : ILL i 8. 15 ; 4.
17: IV. ii. 83 . i here only-cityY
“M* t^. the central one. III. 13. 19.

Cjj , to burn at heart, V. i 1 . 5.
an officer of the middle class, V. ii 2. In
the same chapter, simply, of the

middle qnality. (3) A mean, average,
IIL i 8. 7, (4) The Mean, IV. ii 20. a.
To keep the Mean, IV. ii. 7. (5)

JA’ ^ the centre of

the nation, VIL i 2L a ; oompaie 41. 3;
2«. 3; n.87.a. (ft) 0i« Middle

Kingdom, 111.14.7, la j ii.9.3: VI. iilO.5.
fb’ The4thtone. To hit the mark, II 17. 5:
dtung V.u. 1.7. VIL U.88. a.

THE San KADICAL, ^ .

the name of Y&o’s son,
tan V. 1 ft. a. (a) The name of 1^ VL
il 11. 1.

-t (1) To count — be counted — as the prin-

^ cipal thing, n. ii. 2. 4. (a) To Pfedde

over, V. 1 6. 6. (3) Being a host, V. 11. 8.
5:VII.il24.3. (4) To make one’s host, i.o.
to lodge with, V. 18. I, a. Obeerve para

THE 4th EADICAL, ^ .

ytf (i)Tobe,L17.8,9; ii.4.6: V.lAi.
(a) An initial partiole,of varying power,—
secicg tliifl, but} now, &c^ I. ii. 16. x s II-

1 2

516

CHINESE CHAKACTEES ANH PHBASES,

[index III,

cAtu

i. 2. 22 : rV. U. 28. 7: VI. i. 6, 5 ; ii. 6. 6.
Observe VI. i. 6. 5.

A long time, for a long time ; to be
a long time, II. i. 1. 3, 8 ; 2. aa ; ii. 14. 3 :

III. ii. 9. 2 : V. i. 6. a ; il 1. 4 : VII. i. 30. a.

chA

(i) Of, =tbe sign of the possessive case.
But it would often be very harsh to trans-
late it byo/L i. 1. 4 ; 3. 1, 3,4, St ol., saepxssime.
The regent follows the and the regi-

men precedes it. They may be respectively
a noun, a phrase, or a larger clause.
followed by is very common in Hen-
ciua; e.g. ViL ii. 24. (a) Him, her, it,

them. Passim. (3) It is often difficult to
determine the antecedent to It ><««
to be gathered from the context; and
Bometimes^^ merges in the verb, making
it an emphatic neuter, or-^a passive ; e.g.
I.i.3.2; 6.6; 7.4; IV.ii.l4; 15:VII.i.
3.1; 6;18.3;30.i. (4)^ and
as in (a), but also impersonally, ^there
is . . . , I. ii. 3. I ; 8. 1, d saepe. So, the
negative ^ ^ the ^

attracts the to itself. The same is
’ ’ (5) We have

fen. it

to be observed of

Lii.3.,T

j IIL i 4 I ; ajod other
similar es^ressions, where we may sup-
pose two objeotiyes, the beings

to, for, h im, it, them. Observe
especially ^ L a 12. i, and

m called, or is what is called. itZ
IL L 4. 6. We might reduce this to
(i), — is the saying 0/ this. But this
cannot bo done where is followed by

an adjective or other words, e. g. VII. ii.
25. gS comes under (2), compare

iv.as.,,

and

_ _ IV. it 18. a. (7)

how, L ii. 6, c ; 14. i, et saept*
(8) Observe , lilt 2. 4.

{9) In names, :^^.V.t9.a;;^^i5
^ I''"- tt 2A a; g m.

U.8.1; ^;^,ILU.ai;andH^,
III. i. 6. 1, a. (10) As a verb. To go, or
come, to, V. i. 6. 7 ; 6. i ; 9. 3, (rt ol., sasps.

Suddenly, IL t 6. 3.

(i) A particle of interrogatiou. Pound
^ alone ; preceded by another intem^tion,

^,I.tl. 2;2. i: n.it9.a: IILt2.a;

IV. it 27. 3 : V. t 7. 7 ; ii. 5. 3 : VL ii. 1.

3, 8, el aL, saeps. Alsu in indirect inter-
rogation, H. it 2. 3 : LV. it 82. i. (a) A
particle of exclamation, L t 7. 7; ii. 5. 4 :
III. i. 4. II, el at Preceded by ^^,VLI.
t 86. I ; followed by L t 8. 4; pre-
ceded by and followed by IL ii.

2. 6. (3) Partly interrogative and partly
exclamatory. Alone ; preceded by tJ ■
jfij, and ^t-J^,Litl.i,34 2.a;III.rt
9. 8: VI. it 6. i; VXL it 87. a, 7, elol. Im-
mediately preceded by U. 1 2. 18, 19.
? hy<|fa. III itlO. & (4) Aprepoaitiou,
— after verbs, and adjectives, = in, to,
from, &c., I. ii. 12. a ; 16, i : IT. i. 1. 3, 10 ;
2. 28 ; it 11. 3 : HI t 3. 3, 7, el at, saepe.
Observe :^^,vi.ti9. I. (5) Than,
in comparisons, H. il 2. 4 ; t 8. 5. (6)

Observe

V. it 7.4;

VIL it 38. 4.

, to impoverish, VI. it 16. a.

^ To mount upon, HI. t 3. a. To take
shSng advantage oI IL i. 1. 9.

Insrdtona (i) A carriage, L it 16. i.

shang

kingdom, a great State, the possessions
of the chief of a large elan, E i. 1. 4, <1 ol.
The classifier of carriages, IH. it 4. i :
IV. it 2. I ! VH. it 84. a. (a) Te drive
a carriage, HI it 1. 4. (3) A team of

four horses, V. t 9. 2. (4) A set of four
arrows, IV. it 24. 3. (5) Name of a Book,
IV. it 21. a. (6) 10, name of Con-

fucius’s efficn whra in charge of the
public fields, V. it 6. 4.

THE 6eh BAPICAL,

^ Nine,VIEt2« ; VXita.a,«»«L ^

Chiu — ■, a ninth, I ii. 6. 3. But in HI. 1 8.
15, % — • refers to a mode of terri-
torial ^vision.

To beg, TV. it S3. 1. ^ A , a beggar,
VI t 10. 6.

■ tfc (i) A final particle, need both attbe end
of sentences, and of clanaes, or separate
members of a sentence. Sometimes wo
miss it, where itmight be; and sometimes
it might be dispensed with, E t 2. a, 3 ;

3. I, a, 3, 4, el poanin. (a) After the ad-
verb ; after proper names (though

INDEX III.]

CHINESE CHABACTBRS AND PHRASES.

517

kax

Iwcm

rarely in Mencius), and very often after
a danse in the firist memter of a sen-
tence : it quoad, now, or may often be left
untranslat^ In these cases, it is often,
but far from always, followed by other
partides, I. i, 3. 1 ; 7.^ai,aa: IV.i.l4.i,
et passim. ( 3 ) As correlate of con-
cluding the explanation of the character
or sentiment which precedes Th®

# however, is often wanting. I. ii. 4.
2 , 3 ; 10. 2 ; 11. I : II. i. 2. 9 : III. i. 3. 6 ,
ro, et saepe. ( 4 ) ^ -jh “ found at the
end of sentences, sometimes preceded by
and sometimes not. however,

may generally be explained independent
of the L i. 1. 5 ; ii- 8- % 5,

( 5 ) ^ in the first member of a sen-

tence resam^ a word or snbject, and the
explanation or account of it follows, II.
i. 9. 1 ; VII. ii. 37. 9 , ct ol. We find

however, at the commencement of
a chapter, where no discourse is resumed,
Vn. ai 6 . Observe "VI. 1. 8. a. ( 6 ) It is
often interrogative, following 'jl^,

* 0 ., L t 8 . i ; 4. 5 ; ii. 1. 6 , 7 ; 4. 4 ,

', dry, drought, VIL ii. 14 4 .

To confound. III. i. 4. 18 : VT. ii. 15. a :
VH. ii. 10. -= to be confounded with,

Vn. ii. 87. la. BebeUious, III. ii. 9. 11 .
To be in confusion ; a state of confusion,
IL i. 2. aa: III. ii. 9. a, 5 ; IV. ii. 29. a;
V. ii. 1. I, a : VH. ii. Ii a.

THE ftTH RADICAL, J .

I, me, we, my, I. i. 2. 4; 7. 9; ii- 16. 3:
^ II. i. 1. 3; 2. a6; 4. 3, et at., saepe.

^ (x) Afhirs ; doings, acbievemsnts ; busi-

ness, L i. 7. 1, a : VII. i. 88. i, 3 ; ii. 28. i,
etaL,sa9e.

teUbu8ine8s,I.ii.4.5.
there must be the practice of
8. 16. y., without doing service,

m. ii. 4. a ; without diffioolty, IV. ii. 26. a.

. . • to make — one’s'busi-

ness, V. i. 8. i.

is fond of strange things, V. i. 8. i ; 9. z.
Compare and in ILL il 4. 3, and
VI. u. 6. 5. (a) To serve — parents, a

sovereign, a teacher, a greater State, ka.,
L i. 5.3: 7. ai, aa, etaL, saepe,
yjv L ii 3. I, a

r

2r

t/tin

tou

dang

ch'i

tl

toang

-t

wu

cAtdo

THE 7th radical, Zl -
(i) Two ; the second, IIL i. 8. 17 ; 5. 3, sf
at. (a) ^ ^ -y-, see (3). But
*, ^^ = two or three passages, VIL

ii. 3. a.

(i) A preposition = by, to, iu, on, for,
saepe. It occnrs commonly in quotations
from the older classics. Mencius him-
self prefers though he does also use
(a) In the double surname,
rV. i. 17. I : VL ii. 6. I, 5.

(i) Saya In a quotati on, V . L 4. i.
Observe V. ii. 8. 4. (a) -7^
a sentence, or the member of a sentence.
It is difficult to translate, and Wang
Yin-chih regards it simply as a final par-
ticle, ILii. 2. 4: IILii.5. 7; TV. ii.24.1;
VILi.39.a. So ^ V. il 7. 4.

Five. Saqx. 5E =the fifth, XV. u.
80. a. Adverbially, = five times, VL ii-
6. a.

(i) A well, H. i. 6. 3 : UL i. 5. 3 : V. i.
2. 3: VIL i.29. * # ^ e. •

scholar living unemployed in a city or
market-place, V. ii. 7. i. fa) A ^stem
of dividing the ground on a plan of ixine
squares, in. i 3. 13, 18, 19.

In haste, quickly ; to be in haste, I. L
2. 3: HI. i. 8. a.

The and tone. Frequently, -6V. ii 18.
x : V. ii 6. 4, 5 ; 7. 4 : VTt. 1. 8. i.

THE Sth radical,

(i) To expire, die, I. i. 2. 4 : VI. ii. 6. 4.
-f^, L i 7. 31, aa: IV. i A 4; 9. 5.

To be utterly lost; to perish, L ii. 4, 6, 7,
8; rV. i 2. 4; 8. a; 7. x; 8. i; ii 21. i;
V.i9.3: VLi8.4; I6.3; 18.a; iil5.4.

» not to be found, gone away, L U.7. i-
(a) To cause to die or perish, VL i. 8. a.
(3) Not at home. III. ii 7. 3.

Used for not being, not having,
IV. i 19. 3 ; ii. 28. 7. Used actively, and
=to disown, VII. i 84.

(i) Intercourse ; to have interoonrse
with, I. ii. 8. X : V. ii 4. 3, 4 ; VL i 16. a ;
ii. 6. X : VIL ii. 18. ^-mutually, L
il.4. to deal with and ex-
change, IIL i. 4. 5. interconrse,

and its expression by presents, V. ii 4. i.
To be intermingled, to cross one another,
IILi4.7. , to seek the

fiivourof..., IL i6. 3. ^=to treat
as, VIL i. 87. x. (a) A man’s name, VL U.
2. I, a, A

618

CHINESE CHAEACTERS AND PHRASES.

[INDEX III.

hdi

fan

A

jin or
zdm

Also. Saepe. It is difficult s<naetimes,
and doubtful whether we ought, to bring
out the also in another language ; — as in

I. i. 1. a, 3 ; 7. 17 : II. ii. 10. 6, stal.

are common

phraseologies, I. ii. 2. a; II. ii. 9. 3: VI.
ii. <!. a : VTL i. 39. a. Observe

II. ii.4. 3: IILillO.s. where

still, III. iL6. 1 : YII. ii. 19.3;

]||J :55'=ye»,VILa38.4-

A surname, V. ii. 3. 4.

' i) To present an offering ; an offering,
VI. ii. 6. 4,5. (a) To accept an offering—
as a sacriffce, V. i, 6. 6.

A capital, IV. i. 7. 5.

To have faith, VX a 12.

The name of Tang’s capital, referred to
the present department of Ewei-tdh m
Ho-nan, III. ii 6. 3 : V. i. 6. 5 ; 7. 9.

The name of king T4i, one of the an-
cestors of king Win, L ii. B. 5.

THE 9th radical, A-
(i) A man, men ; other men. Passim.
A humanity, man’s nature, VI. i 1. a ;
2. 3: VIL ii 16. all men, or

each man, IV. i 11 ; a 2. 4, ef oi (a) It
indicates officers and rulers, in distinction
from K the people, I. i 2. 3 : IL i 1.
13, ef ol. 80, perhaps, VIL a 28. — *
with reference to the sovereign, I.
ii. 3. 7. (3) Following names of States it

>= native, natives, people. So »A.

III. i 8. 6, are different, meaning the
founders of the Tm and Chiu dynastiea
So the people of the State, or

merely a common man, L u. 7. 4, 5 : IL
iiS.a; IO.3: IV. i 11 ; a 8. 3; 24. a, ef oJ.
(4) With other characters, it forms con-
crete substantives, especially nouns ex-
pres sing office or profession. We have

E A 5 A’ ^ ^ A

and ^^,ILi7;

V. i. 2. 4. (5) Observe also Si

A'gA=

.A.’ .A’ >A> means

both country people, and uncultivated

shih

ik

eh'au

chin

clash

'ft

chish

tt

shih

M

people ; = husband, IV. ii. 38. i ;

.^^,V.i8. i; ||^,n.i2.i7,
30, aa, as, 38 ; a 9, 3 ; IIL i. 4. a, 8, 13 ;
a 9. 5, 10, 14 : IV. i 1. 5 ; 2. i : V. i 7. 7 :
VI. i 7. 3, 8: VIL 128. 3; 24; 88; a 16;
24. a ; 88.4; the humble < I’ of

the prince of a State, L i 8. r ■ 4. i ; 6. i ;
7. 4, «f of . ; the wife of a prince,

III. ii 8. 3; A A
20; a 6; 11 ; 12: VH. i 19. 4; 83. 3 ; a
34. I ; >J\ A? IL a 12. 7 : HI. i 2. 4 ;
4. 6, ef oZ. ; the masses, the people,

I, i. 1. 4 : n. ii 7. a : V. a 2. 6, 7, 8, ef of.;
HA disciples, ILL 14. 13: VILa29;

A*A#.AE.AT-'A

but the characters here are possibly
not in apposition, but in r^lmen. (6)
VIL a 36.

a tenth part, a Htbe, IIL i
3. 6, 15 ; ii. 8. i.

Benevolence, benevolent, to be bene-
volent. Passim. Heneins does not use the
term for ‘perfect virtue,’ as Confuciu.s
does, though it may sometimes have that
meaning. In VH. ii. 24. a, foce seems th«
proper rendering.

To show oneself an enemy to, IIL ii.
6. a.

Now, the present, modem time; also,
m the same way aa our logical use of woe,
in discoursmg. Passinu Wo find

and^A @

from this time forth, L a 12. a, «f nl.

(i) Filin purpose, VII. i 28. (a) Used

for a staa of tShe mustard plant,
a straw, V. i 7. a.

In the 4th tone. ^fs, suddenly,

VIL i 21. ^

To take— be in — office, IL i 2. aa ; a 14.
r : IIL a 3. i, 5, 6, ef of. Observe 1

v.a.7.^ it#, officers, L i 7. 18; ii.
6. 3. So it alone, IL ii 8. i.

(i) Other, another, 1. i. 7. 9 : V. i 3. a ;
a4.3: VILai7. ^ Q , another day,
othsr days. It may mean formerly, next
day, and afterwards, 1. a 1. a ; 16. i : IL
ii. 4. 4 ; 10. 3 : HI. i2.4;Ai3;5.a,4;
ii.l0.5:IV.il4 .i:VLa 5.3.
nothing else, for no other reason, L il-
ia; a 1. 6,7 : ILa 2. 9: VL i. 11. 4;
a: VILil5.3; 25.3; S6.3. Se, #

INDEX HI.]

CHINESE CHARACTERS AND PHRASES.

619

8j>oke of aomethicg else, I. ii. 6. 3,
"U^iWent elsewhere, IV. ii. 33. i. (a) Read
fo, a name, IV. ii. 24. a.

A measure of eight cubits, VTL ii. 84. a.

(i) Alternate, one after another, III. iL
9. 5. For, instead of, V. ii. 2. 6, 7, 8. (a)
— ■’ the three dynasties; — HsiH,

Shang, and Gh&n, III. i. 2. a ; 3. 10 ; IV.
i. 3. I. (3) A name, ®>f^,IILai.r.

To employ, w, to be employed,

The 4th tone. (1) An order ; to order,
I. a 11. 4 : rv. i. 7. a. (a) Qood,VL i. 17. 3.

(i) To take, to use. But our idiom
requires, for the most part, that it be
translated as a preposition, — by, at, urith,
because qf, according to, Ac. It precedes the
principal verb of the sentence, as in L i.

2 S’ i i M ‘

Wan used the people’s rtrength to make
his tower,' or ‘ made his tower with the
people’s strength ;’ or in V. i. 6. r, sfe

‘Y^ took the king-
dom and gave it to Shun ;’ or simply, ‘ Y4o
gave the kingdom to Shun.’ It follows
the principal verb, and then its prepo-
sitional force is more apparent, e.g. I. i.
*■ y^,‘to kill a man with

a stick.’ We might indeed translate, ‘ to
kill a man, using a stick.’ Its regimen
sometimes precedes it, o.g. V. i. 7. a,

‘ straw he would not
have taken and given to men,or taken and
received from men,’ or simply, ‘he would
neither have given nor taken a single
straw.’ This position of the regimen is
for the sake of emphasis. Examples, of
the first two usages especially, occur
very frequently. Julien argues (see the
‘Treatise on Four Chinese Characters,’
appended to his Translation of Mencius)
that in many cases it is merely “a sign
of the accusative case. And it is difficult
sometimes to give any other force to the

jy, as in n. i. 1. 5: III. i. 4. 10: IV. ii.
28, et al., yet a peculiar significancy may
be traced in it. Observe j^, that
by, for, from, which, — a force sometimes
sustained by alone ; hence ;

and , whereby, or wherefore,

is found without any regimen, joined to
I. ii. 12. a, et al., sogw. and

mm are abbreviations for

#

chung

fp

yang

a

ch'%

a sentence which has no aoceseory,

• to use, to act, according to. See., e.g. V.
ii.l. 3. and often with a regimen

of intervening, frequently means to
take to be, to consider, to be considered.
But by no means always. Sometimes also
the is omitted, (a) It often • the
conjunction because, II. i 2. 15, et at. (3)
To, so as to ; — often forming, with a verb
following, our infinitive, ^metimes the
‘ wherewith to,’ ‘ and thereby,' L L
1. a; 7. la, 15, 16, ai, aa, et al., taepe. To
this belong

Jfi . (4) It is often used after forming
our potential mood, and - the to, which is
suppressed after our auxiliaries. Passim.
(5) Used as •‘p, , ‘ to stop,’ L i. 7. a. (6)

Observe

ii.7. r; m^ ,rv.ii.7; and some other
sporadic cases.

The second of brothers. It is used in
designations, V. i 6. 5. the

designation of Confucius, 1. L 4. 6; 7. a,
et at. It follows the surname, or what
is equivalent to it, without any other
character, and then may. be taken as™
the name, II. it 2. 3 : — II. i. 1. 8 : — ^II. 1 1.
I, a, 3,4,5; it2. 8, lO! — V. it3.B: — IH.
ii. 10. I, a, 3) 5, 6 : VII. t 24.

To look up to, II. i. 6. 6 ; ii. 9. 4 : IV.
u.20.5. IV. ii. 33. Used ad-

verbially with the correlate • above,

below, I. i. 7. ai i VII. i. 20. 3.

(1) A charge, office, VI, it 16. a. ii-
business, purpose, L ii. 9. i. A burden,
VI. ii. 2. 3. (a) As a verb. To charge,

to burden, V. i. 7. 6; ii. 1. a. Observe
rV. i. 14. 3, and

The and tone, (i) A burden, •bag-
gage, III. t 4. 13. (a) The name of a

small State, VL it 1. 1 ; 6.
younger brother of the chief of Zin. VI.

ii. 6. I.

A surname. the minister of

Tanfe n. t 2. aa, as; m 2. 8, 10, et al.

name of a Book in Rie Shft-
ching, V. t 7. p.

'The name of Confucius’s grandson, IV.
ii. 31. a : V. it 6. 4.

Five men in rank or file. tR “ ranks,
II. it 4. r, a. ^

r;ir'S‘2rf:

520

CHINESjB CHABACTEES AND PHRASBS.

[index hi.

fi

ik

Ja

Anu

poor

pdi

aze

and

ihUi

To be lying do-wn, I. i. 3. 3.

(i) To smite, to attacit ; = to pun-

ish, I. ii. 8. 1 ; 10. I, 4 ; 11. I : II. ii. 8. 1,
a; ni. ii 6. 1, 6; 9. 6: IV. i. 8. 4: V. i.
7. 6; 9. a: VII. ii. 2. a; .8. 3; i. 4. ^
ii. 7. a. (a) To hew down,
to lop, — applied to trees, and to the mind,
VL i. 8. I, a.

(i) Happiness ; to be happy, L ii. 4. $ :
III. ii. 6. 5. (a) The name of a place,
II. ii. 14. I.

(i) The eldest of brothers,

VI. 1. 6. 3. (a) A title of nobility, V. ii.

2.3,4- So|§ >fj^,rv.il3.i: VII.i.22.

I, 3. (3) In the designation

i 2. aa, ag ; 9. r, 3, et ai, sttepe. (4) Must
be used for * hundred, IH. i 4. 18.

As; to bo like to, I. 1 6. a: IL i. 2. 6 :
VIL i. 26. 3 ; 41. r ; ii. 37. 11.
like one another, similar, H. ii. 2. 5 t VL
i 7. 3, 4, 5, 6. To be like what is right,

II. iL 6. t. .jJH a semblance, VII.
ii. 37. la.

(i) Position, stains, i.e. of dignity, IV.
i. 1. 7; 12. I : V. i. 6. 7; ii 2. 3, ei al,
is frequent. J]^^,the
correct place, i e. propriety. III, ii 2. 3.
"ffr., Ugiiimate dignities, V. ii 3. 4.
= to dethrone, V. ii 9. i. (a)
Position, place, IIX i 2. 4 : IV. ii 27. i, 3.

To assist. III. ii 9. 6.

(i) What, why, what kind of, I. i 1. 3,
^ al., aaepe. ^fgf ^ M, ^
at the beginning or end of sentences,
generally -»why is this ? how is it? L
i. 3. X ; 7. 10; ii 16. i. But sometimes
'jej’ simply=is or was what? Vl.i
7.8; ii6. a,«lal. In VL i 9. a, >fer ^
=is of what avail? Other charactOT
sometixaes come between and tho
particles, and with the same difference
of usage. , whereby, what to, I.

i. 1. 4, rf oi, so^fw. what from ?

how? L i 7. 4. what do? why?

I. ii. 5. 4 : VIL ii. 36, a. Sot observe

PfZ’

where are yon going? VI. ii 4. a. (a)
iff 'H’ generally with ^ between,
—what, what is to be done? Difficulty,
surprise, or indignation is generally im-
plied, but not always. The phrase

yi

ning

m

shih

ahih

t

Idi

#

ch'ih

#

shih

—how is the exigency
to be met? is common, L i 4. 6; 5. i;
ii. 6. I, 9, 3 : V. ii 2. r, et al,, eaepe. Other
words are found also between and
and then the phrase - what has . . .
to do with — ? L U. 14. 3, e< oi (3) p
iP’ what sort of? of what nature? in
what maimer? At the end of a sentence,
^j[p=what do you think of? What
shall be said ? L i. 8. a ; 7. 3 : VII. ii. 37.
3, 8, el al., safpe. (4) .p , what diffi-
culty is there? L ii, 6. 5 : VX ii. 1. 4, ei al.
Me, IIL ii 9. 3.

(i) Ease, enjoyment, VIL i. 12 ; ii 24.
(a) To be without office, in obscurity,

IL i 9. a: V. ii 1. 3.

(i) To rise up, arise, IL i 1. 8, ii : III.
ii. 2. 5, 7, 9, lO; et oi To be aroused, to
rise, to act, VL ii 15. 3.
have become ill, IV. ii. 24. a. (a) To
make, to form ; to cause to be, L i 4. 6 ;
ii 3. 7; 4. 6, 10: IL i. 4. 6; IV. i. 8. 5.
To bo made, TV. ii 21. i.

Giib-tonguedness, VIL ii 37. la.

(x) To cause, to make to; tomakeiobe,
1. i. 3. 3; 4. 6; 5. 3, 4; 7. 18, ai, et al.,

eaepe. Observe tr ^ ® ^

13. 3. -to send (once, we have the

addition of IL ii 2. i ; 6. i, e< oi,

saepe. (a) To employ, to command; no
other verb following, IL i 2, aa ; 6. i, e<
oJ. (3) — if, supposing that, IL

ii. 10. 5 : V. ii. 6. 5 : VL i 7. 5. Without
the i 9. 3; ii 14. 4.

To be commissioned,
', a messenger, V. in

The 4th tone.

? Li 7. 16.

6. 4.

(i) To com^ I. i 1. a; 2 . 3, eta!., e

and 3^’ 'townwards, H. i.
2. S3, 37, s8 ; 6.6 ; ii. 13. 4 > VII. ii 88. 4.
Observe IV i IS. i,

et al. (3) The coming, next, HL ii 8. i-
»> 3-

The 4th tone. To lead on, IH. i. 4. 8.

Extravagance, wild license, L i. 7. ao.

To bo by, in attendance on, IL ii. 10. a.
an attendant, with a bad mean-
ing, V. i. 8. I, a. ..^p attendant

giris, concubines, VIL ii 34. 6.

INDEX III.]

CHINESE CHABACTEKS AND PHBASES.

521

hdu

To supply, to furnish, I. i. 7. i6 : IIL
ii. 3. 3 ; 5. a ; V. ii. 4. 6.

To despise, insult, II. i. 4 . 3 ; TV. i. 8.

4; 16.

(i) A title of nobility, V. ii. 2. 3, 4. A
prince, — following the name of the State,

1. ii. 16. 3 : V. i 8. 3 the princes

of the kingdom. Saepe. It often = one of
the princes, a prince, II. i. 2. 4 : III. i.

2, et al. Obserre L ii. 4. 6, where the

‘ Daily Beadings ' has

(a) An introductory particle, i. q. Ttt,
rv. i. 7. s.

cl''in

To make incursions on; to attack
stealthily, I. ii. 14. a ; 15. i : III. in 5. 6 ;
IV. u. 24. 3.

attendants and faTourltes, L

p i.en

hbi

7 . 16.

To bind, •

I ii. 11. 3.

tiun

su

pdo

In

hsin

is

shdn

%

A man of distinction
I : YI. ii. 7. a.

, n.i.5.

Wooden images of the dead, L i 4. 6.

Manners, practices, customs, II. i. 1.8 :

VI. ii 6. 5 ; 9. 3. current cus-

toms (with a bad meaning), VII. ii. 87. ir.
jll' tlio manners of the age, I. ii. 1.

3; IV. ii. 30. a.

(i) To protect and love, I. i. 7. 3, 4, 10,

13 ; ii. .3. a, 3r II. i. 6. 7; III. i. 5. 3. (a)
To preserve, IV. i. 3. 3.

To wait for, II. ii. 2. 5 : V. ii. 7. 9 : VH.
i. 1. 3; ii. 33. 3.

(I) Truthfulness, fidelity, I. i. 5. 3 : HI.

1. 4. 8 : VI. i. 16. I : VII. i. 32 ; ii. 27. ii,
IS. True, real, V. i. 9. i : VII. ii. 25. i,

2, 4 ; 33. a. (a) To believe ; to have con-
fidence in (it may be to obey or follow, as
principles ; or to employ, as officers', I. ii.

II. a: IV. i. 1. 8: V. i 2. 4: VIL i. 34;
ii. 3. I ; 12. i. To be believed ; to obtain
the confidence of, IV. i. 12. i ; ii. 11. (3)
As an adverb, really, truly, II, i, 6. 6 ;

III. i. 6. 3 : V. i, 2. I ; 4. a ; VI. t 2. a.

In 1st tone. To stretch out straiglit,
to straighten, VI. i. 12. i.

Seeff.

To stoop, used adverbially, with the
correlate 4jj,= below, I. i. 7. SI, 3S : i

VII. i. 20. 3. j

Together ; - bothi,VI. i. 9. 3 : VII. i. 20. a. I

A granary, a storehouse for grain
generally. Commonly found along with

a granary for rice, I. ii. 12. a : IIL

too

chuan

yi

pt

m

chdi

chwan

shang

i. 4. 3 : V. i. 1. 3 ; 2. 3 ; it 6. 6.
a verb, I. ii. o. 4. (a) A name,
L ii. 16. I, 3.

TTsed as

(i) To rebel against, revolt from, IIL
i. 4. la, 14. (a) Double, 33 mncb again
aa, I. ii. 11. 3: III. i. 4. 18 : IV. i. 14. i :
V. ii. 2. 6, 7, 8: VI. ii. 6. 7. In this
second sense, the character is aspirated,
and in the and tone, in the Canton
dialect.

Inverted, upside down, IL i. 1. 13.

To be tired, weary, IL i. 2. 19 : VL L
16. I.

Children and youths, L ii. 11. 4.

Always used with reference to
the relationships of human society, U.
it 2. 4; IIL i. 3. 10; 4. 8; IV. i. i i ;
ii 19. a: V. t 2. i: VL ii. 10. 5.

To bend, III, i 2. 4.

(i) To feign, pretend to, II. i. 3. i:
VII. i. 30. I. (a) To borrow, V. t 9. a :
VI. it 2. 6: VIL 1. 30. I.

Together with, I. i. 2. 3, 4. As a verb,
IL i. 9. a.

To press upon, HI. i. 4. 7.

Side, the side, II. i. 9. a; ii. 9. 3: V.
ii. 1. 3.

A heroic character,

t : VL ii. 7. a. ^
VII. i. 10. I.

i.5.

IIL t 4. 13 :

(i) A tutor (an official title), VII. 1 39.
3. To act as tutor, to teach, ILL ii. 6. i.

(2) mm. , an ancient statesman, VL
ii. 15. 1.

All-complete ; to be prepared, ready,
in. t 4. 6 ; ii. 3. 3 : V. i. 1. 3 , it 6. 6 :
VIL t 4. i; 33.3.

(r) To transmit, hand down (used both
actively and passively), L i. 7. a : IV. it
28. 7: V. t 6. 1 ; 9. 3. (a) To communi-

cate, deliver, as an order, a pledge, H. t

1. 13 : V. it 7. I.

The 4th tone. Records, a Record, I. it

2. I ; 8. r : III. it 8. r. Observe

# # » f.

dictionary defines this use of by

To hurt, wound, IL t 7. i : IV. ii. 31. r.
Wounded, IV. ii. 20. 3. = to be con-
trary to, IV. ii. 23. ^ there is

no barm, it do^ not matter, 1. 1 7. 8:
^L it 19. a. Bo , IIL ii.

522

CHINESE CHARACTERS AND PHRASES.

[INDEX III.

p'o

t

chien

zu

eh'u

(i) A charioteer, driver, IV. ii. 24. a.
(a) adverb, in a troubled

manner, V. ii. 6. 5.

Deceit; deceitfully. III. i. 4. 17, 18:
V. 1. 2. 4.

(i) Ceremonies, demonstrations of re-
spect, VI. ii. 5. 4. (a) A name,

III. ii. 2. 1. ^ ^ in. i. 1^;
ii 3. I ; 9. 9 : IV. ii. 24. i. (3) ^
a double surname, VI. ii. 6. 3.

A hundred thousand, IV. i. 7. 5.

Economical, III. i. 3. 4 : IV. i. 16. Nig-
gardly to, II. ii. 7. 5. To be limited to,
only to amount to, VI. ii. 8. 6.

name of a place, T.ii.4.4.

and the learned, the fol-

lowers of Confucius, the orthodox. III. i
6. 3 : VII. ii. 26. i.

More than sufficient, VI. ii. 13. 6.

The surname of a minister of Ch't, IV.
ii. 32; VI. ii. 5. i, 2 , .3. 6.

7C

]/uan

it

y&n

hmuvg

%

ch'ung

chao

THE 10th HlDICAl, )l

(i^ Used for the head, III. ii. 1. a: V.
ii. 7 . 5 . 7C±, head officers, a name
appropriate to scholars of the first class
in the royal domain, V. ii. 2. 5. (a) A

name; 7C’ ^ 3-

To believe, accord with, V. L 4, 4.

An elder brother, II. ii. 9. 3: m.i.6.
3 ,et(a.,saepe. the eldest brother,

VI. i. 6. 3. fathers and elder

brothers; elder relatives, I. i.6.3; ii. U,
3, et al.f aaepe. brothers, L i. 7.

12 ; ii. 1. 6, 9^02., SmbracingcousiDs,

V. ii. 3. I = sisters, V. L & a.

(i) To fill ; to fill up, develop^ carry
out, II. i. 6. 7; III. ii. 10. 6; V. ii. 4. 5:

VI. ii. 9. 1- VII. ii. 26. 5, 6; 31. a, 3. ^

to stop up, III. ii. 9. 9. Full, E it
12. a. The filling up, II. i. 2. 9. (a) A

surname, H. ii. 7. i ; 13. i.

A prognostic, = a trial, V. ii. 4. 6.

( I) First (adverb and a^ootive); before
(preposition); former, V. i. 9. 3; u.4. 6:
VX i. 5. 3 ; 7. 5, 8 ; 15. a ; ii. 16. a ; VIL
i.46.i: II.i.2,a. former princes,

ni.i.2.^

, the former (ancient)

sovereigns, I. iL 1. a ; 4. 4, 8, etoZ.
our master, you, master, IV. i. 24. a ; ii.
31. I : VL ii. 4. a, 4, 5, 6. I my

grandfather, II. i. 1. 3. first

knowing ; it first ai^rehending,
V. i. 7. 5; ii. 1. a. the former

sages, III. ii. 9. 10. {a) To make first

or chief, I. i. 1. 4, ei oi.; generally

appears as correlate. To take the initia-
tive, I. ii. 16. I : III. ii. 7. 3 : IV. ii. 3. 3.

(3) to set the example, III. i. 2.

4- yt~^^ excel him, IIX i 4. 12.

Perhaps these examples, and those also
under (a), should be read the 4th
tone.

it The 4th tone. To precede, VI. ii. 2. 4,

hsien

Light, VIL 124. a. it = glory, glorious,
kicang III. ii. 5. 6 : VII. iL 26. 6. Observe
I. iL 5. 4.

%

mien

(i) To conquer, VL iL 9. a.

^grasping able ministers, VI. ii. 7. 3. (2)
The name of TC L iL 16. 3 :
IV. ii. 24. 3. ^

To escape from, avoid. Followed by
1. i. 4. 5 ; 7. Bi, aa. Used absolutely,

or actively, I. ii. 16. i : TV. ii. 28. 7 ; VI.
ii. 14. 4.

A rabbit, a hare. hare-

catchers, I. ii. 2. a. ”

mx

/L

tu.

a minister of Shun, banished
by him, V. L 3. a.

A

THE 11th RADICAL, A

To enter, I. L 3. 3 ; iL 2. 3 ; 16. a, «( 0?.,
saepe. Used metaphorically, A 5^’ **
go in and on to principles, VII. iL 37. n.
Used in correlation with |j[^, =at home,
at court, and abroad, L i. 6. 3 : HI. ii. 4.
3 ; VI. iL 16. 4. But in III. i. 3. 18,

going out and coming in; and in
VL i. 8. 4 they are spoken of the mind.

(1) Within. A preposition, following
the noun, L i. 8. i (Wft) : 7. 17-
When the noun has an a<IjMtive joined
to it, a precedes I- ii. 2. 3 ; 6. 3 =
HI. ii. 6. 3, 7, et nl. (a) With as cor-
relate. The seclusion of the house, the
harem, L ii. 6. 5. The family, generally,
IL ii. 2. 4. Internal, what ia internal,
within, VL i. 4. i, a, 4 ; 6. r, a, 3, 5 ; iL 6. 5.

Used for (i) To receive, HL iL

7. a. = to force, V. L 7. 6 ; ii. 1. a-

INDEX III.]

CHINESE CHARACTERS AND PHRASES.

523

Chilian

Hang

Hang

(a) to form 8 frieudBhip with,

gain the favour of, IL i. 6. 3.

To be complete, perfect, TV. i. 21.

Two, a pair of, VIL ii. 22. 3.

The 4th tone. A numerative for car-
ris^s, VII. ii. 4. t.

A

pd

&

ku»g

Uu

kung

THE 12th radical,

Eight, 1. i. 7. 17, 34, et at, sa^ The
eighth, L i. 6. 6 : IV. ii. 18. 3.

(i) PubUc, IIL i. 3. 9.
it , to take office sustained by the State,
V. i. 4. 7. (3) A title of nobility, trans-
lated by duke, V. ii. 2. 3, 4 ; A 4 ; 6.6, et at.
— ^ the throe highest officers at the

royal court, VIL i. 28. — It often follows
the names of States, and honorary titles
of the dukes. U. i. 1. 7, et al.,

saepe. — 1. ii. 4. 4, 10, et al. —

j|g II. U.2. Rio.

V. ii 3. 4. — .^^V. i 9. 1, 3,«J at —

P. II. ii U. 3, et ^

L ii 16.1.—^ ^ i 2.I.—

I. ii 18. I, e< <rf. —

I. ii. 12. I.— ^ ^ V. a 4. 7—

V. ii 3. 3.—^^ V. i. 9. 3 (3) Used
in double surnames, ^^,V.il.3.-
III. i 1. 4, oL IL i 1. I, s( at.

-III. ii2.i. ^^,U. a 6.4: HI.
ii. 9. 1 , et oL , VI. a 6. 3

H, IV. i 1. 1. ^ IV. a 27. I.

Compare and ii

24.3. (4).^:^, and
ancestors of the Chku family, L a 6. 4, 5.

and a minmter of

the kings Wan and Wh, IV. i. 18. i : VI.
a 8.6: VII. i 22. i; ii 38. 3.

Six, IL i 1. 8. 1^, the pitch-

tubes, rV. i. 1. I, 3
degrees of dignity, V. a 2. 3
the royal forces, VI. a 7. 3.

A particle, much used in poetry, TV. i
8. 2 : VII. i. 32. X,

To have in common, HI. i. A s ; 3. xo.
To share, V. ii. 3. 4.

The ist tone, (i) ^ perform,

^”3 discharge, V. 1 1. a; P , a name

of office ; — ae superintendent of Works,
V. i. 3. a.

Sharp weapons of war, L i. 3. 3,5; 6.3;
7. X4 ; ii 11. 3 : II. a 1. 3, 4 ; 8. 4 : IV. i.
1. 9 : VI. a A 3

The third personal pronoun ; the poe-
aessive pronoun of the third pM:son ; the,
that. Both singular and pIuraL Bssrim.

Completely provided with, IL i 2. ao.

ping

ch'i

ckti

chien

#

ZUH

tsdi

M

( i) A rule, a statute,

-rtfe VI- ii. 8. 3 (a)Acanon.

name of a Book of the ShA-ohing,
V.\ 4. X.

To uni te,oomprehond,embraoe together;

together, II. i. 2. 18: IV. ii 20. 5: VI.
i. 10. I ; lA I ; VO. i. 9. 6. Obeervo HL

ii9. II, fine silver,’ H a 8. 1.

Jto’s principle of loving all
equally, HL ii 9. 9 : VIL i. 26. a.

THE 13ra RADICAL, p^.

A surname. a disciple of

Confucius, II. i 2. 18, ao.

Twice, again, V. ii. 6. 4, 5 : VI. a 7.
2,3-

A cap of full dress or ceremony, VI. ii

6 . 6 .

THE 14th RADICAL, f— >.

A cap, a bonnet, IL i 9. i : TV. ii. 29.

6,7:V.ai.i. TowBsraaq>,III->-<-A

The 4th tone. To cap ; the ceremony
o»PP™& HI. a A a.

a prime mmister, HL i A 4.
X

THE 15th RADICAL, .
water, VL i 6 . 3

ck'uag

titng

VL

How inneh more.

More properly _

Mcema — ^in the concluding member of a seit
tence,IV.il4.a. It is generally Mlowed

hy at th© end of the cause, V. i 7. 7-
VIL* i 86. a. ^ m sometimea imme-
diately preceded by and a the

previous clause we have the PMticieaH

A 3 : V. a A s; 7. 3, 4 (J| *»r

8 ^ . ^): 8. ®;

VIL a lA

Tomolt,fdse. foui»d«r,IlL i

y« *• 5-

524

CHINESE CHABACTEES AND PHBASES.

[INDEX (It.

To freeze, suffer from cold,

(unj L i. 5. 4 ; ii. 6. i : VII. i. 22. 3.

THE le-TH RA.DICAL,

A stool, II. ii. 11. a.
thi

IJ, All, — preceding the noun or clause to

■y „ which it belongs, II. i. 6. 7 : V. ii. 2. 3 (Ms);
4.4; VI.i.7.3; 10.3; ii.7.3-. VII.i.10.

@[ The female of the phoenix. ^3 ^3,
^ng the phoenix, II. i. 2. 38. ^

name of an ode, VI. ii 3.

k'ai 3, 4.

THE lira RADICAL,

Bad, calamitous. Spoheu of seasons,
htiung and joined to -4^. or E i 7. ai, aa;
ii. 12. a : U. ii. Aa : iSl. 3. 7; VL i. 7. i :
VILiilO. Without ^ 1.

ffj (i) To go, or come, out, E i 6. a ; ii. 4.
eh'tt ro ; 16. i, ct oi, saepe. yj and Iff

to come oat I, ii. 12, a: II. i,
2. a8 ; bat “to travel on, I. 1 7.

18, e< al. (a) To send out, to issue, E ii.
11. 4! IV. i 24. a, jtj *toputaway,to
divorce, IV. ii. 30. 5, (3) To quit, leave,

II. 11. 12. I, 4, 5, et al. (4) As correlate
with A. abroad, in opposition to at
home, 1. 1. 5. 3 : HI. ii. 4. 3 ; in opposition
to at court, VE ii. 16. 4. See A

pfej A cuirass, defensive armour, IE i. 7. i.
Han

THE ISth radical, 77

7; A sharp weapon, I. i. 3. 3 ; 4, a, 3,
zdn

(I) To divide, IIL L S. 13. ^^to
/an divide, impart to, HI. i. 4. 10. (a) To |
distinguish. ^ ^ indifferent 1
to, VE i 2. 1, a. ' Pifference, VIE i. 25. 3.

The 4th tone. The lot, apportionment,
/an i- 21. 3-

^1 (i) To punish ; punishments, I. i. 5. 3 ;

ksntg ?' h 3. 3! IV. i. 14. 3. Penal

laws, IE i. 4. a: IV. i. 1. 8: V. i. 6. 5.
(a) To give an example to, E E 7. 13.

First, VL ii. 7, 3, Early ways, VII. ii.

di%

J?|J The 4th t ope. To distinguish, HI, i,

pieA 8. 19L .Sr m to have separate func-
tions, HE E 4. a

m (i) Sharp,LE6.3.

, sharpness

« oftongU6,VIEiE37. la. (a) Gain, profit; j
to profit, L E 1 . 3, 3, 4, 6, e< oJ., wiqie. m\

advancement, IV. ii. 33. a.
advantages of situation, II. iE 1. i, a, 3,
4. To count profitable, TV. i. 8. t. (3)
Naturalness, being unconstrained, IV. ii.
26. 1.

■^1 To make; to regulate, I. i. 6. 3; 7. ai,
Xi : HI. E 3. 13 : VIE E 22. 3. Regula-
tions, rules, VIE iE 34. a. %
keep within certain rules, EH. i. 3. 4.
=an allotment, V. ii. 2. 4.

I To stab, H. E 2. 4. To criticise, VIE i i.
37. II. In E i. 3. 5, where it means to
tround, it is said to be read ts'i, in the 4th
tone.

'^1 To cut, to pare, “ to dismember; to
Asii deprive of territory, EV. E 2. 4 : VI. ii. 6.
3. 4: 7. a.

(i) Before, in front of.

^ spread before me, VIE ii. 34. a.

before you, 1. E 7. 16. |§«3E^,b«foro
your Majesty, IE iE 2. 4. (a) Former, E
iE 16. I, a. Q, formerly, IE iE 3.

I ; 7. I ; 10. a ; 13. i.

Blf (i) Then; denoting either a logical
tae sequence er a sequence of time, hut
generally the former. The sequence is
often in the course of the thought, and we
find it difficult to translate the character
in English. Pasaim. ^fj, well then
so then, is very commo n. So is

a pattern ; an example, V. i. 4. 3 : VL i.
6. 8. (3) To make a pattern to cor-
respond to, IH.i. An. These two usages
are in quotations from the older classics.
In Mencius himself, B|] is simply the
particle. '

Strong, IE E 2. 13.

ch’ieang

s cookery, V. E 7. i, 8.

To begin, to found, E IE lA 3.
A sword, E iE 8. 5 : HE E 2. A

ancestor of the kings of
the Chku dynasty, E iE 6- 4.

THE 19m RADICAL,^.

Strength, force; vigorously, E E 2. 3;
7. 10 : HE i. 8. la, at al.
one’s utmost, E iE 16. i : V. E 1. a. iVj.'
;7|,EE7.i 7. g^,IV.EL5. ^
to labour with the strength,*^®
sweat of the brow, IH. i. 4. 6w

INDEX in.3

CHniTESE CHAEACTEBS AND PHEASES.

525

kung

chid

0 J

chu

personal service, VII. u. 27. i. Q,
^ I exert one’s strength a whole
day, n. ii. 12. 6. ^7 caused

by a sin^o two-horsed carriage, V 11. ii.
22.3.

(i) Achievement, worh done, I. ii. 14.
3: n.i.l.3,i3:VLIi6.5. = benefits,

merit, I. i. 7. 10, la : ID. ii. 4. 4, 5.

an interchange of the prodnctions of
labour, ni.ii.4.3. (a) yJ^ a short
period of mourning, VD. i. 4G. a.

To add to; tobeadded, ■VI.i.lO.7: VIL
21.3; 39.4. to decrease,

to increase, L i 3. i. To exercise to, I. i.
7. la : VI. ii. 6. I : VD i. 9. 6. To raise,
appoint to; to be raised to, II. i 2. i ;
V. a 6. 6.

To help, I. ii. 3. 7; 4.5: II. i. 2. r6; 6. 4;
ii. 1. 4: ID ii. 3. 3 (N.B.)? VX ii. 7. a.
The system of mnt^ aid, on which the
ground was divided by the Chau dynasty,
ID i. 8. 6, 7, 9, 15, 18,

appearance of being

i» moved, or of changing countenance, V.
ii. 9. a : VI. ii. 8. 4.

S Valour, bravery ; brave, I. ii. 8. 4. 5, 6,
7, 8: D t 2. 4, 5, 6, 7: ID u. 1. a: IV.
ii93. i; 30. a: V. u. 7.5.

To urge, you must

exert yonrself, ID. L 3. 13.

To move, excite, I. ii. 11. 3, To aflTect
others, rV. i. 12. 3. To stimulate, VI. ii.
18. 3- movements of the coun-

tenance, VD ii. 33. a.

to perturbed, uupertnrb^, in
mmd, II. i. 2. r, a, 3, 9, 10. ||h

<= laborious toil, TTT. i. 8. ■j.

To aim at, attend to chiefly, VI. iL 8. 9 :
TII. i. 4«. a.

(i) To conquer, be superior to, subdue,
I. i 7. 17; ii. 10. i; D. i. 2. 5; 7. 5; ii.
1.2,5: VI.i.ia r; u.8.3: VDiLl.a.
(a) In a name, ^ ^ DL ii. 6. r.

The 1st tone. To be equal to, to sustain,

JgF=‘<>lift-VLa2.3. ^

Pj followed by a verb, = more than

canbe...,Li. 8 . 3 ; iL12. i: rV.Ll. 5 :
VII. i. 23. a: ii. 81. a.

(i) To toil, DI. i. 4. 6: V. i. 4. a. To
make to toil, VT. ii. 15. 2. the

toiled, I. ii. 4. 6. So inVII. i. 12,
but in V. i. 1. a.^^=punisheA (a) Ser-
vices, VD i. 48. a.

The 4th tone. To encourage, ID. j. 4. 8.

mien

m

iung

shdng

Ido

Ido

$hih

hsun

pei

htod

E

chiang

ni

(i) Power, force, VII. i. 8 : VT. i. 2. 3.
(3) Opportunity, the circumstances of a
case, II. i, 1. 9 ,* IV. i. 18. 3.

Laborious, IIL i. 3. 7.

(i) .Meritorious, VII. i. 43. a. (a)
the highly Meritorious, an epithet
^4o, III. i. 4. 8 : V. i. 4. i.

To advise, encourage, D iL 8. a,

THE 20rB RADICAL,

Do not ; — prohibitive, I. L 2. 3 ; 3, 4 ;
7. 34; iL 6. a ; 7. 4, 5; 10. a, 3; 15. a: D

i. 2. 9, 16: V. iL 9. 3 : VD iL 34. i. Some-
times the prohibition is Indirect, I. L 5.
6 : D. ii. 11. 3: VL L 10. 5: ? IV. L9. i.

To walk with the hands. to

crawl, as an infant, or one unable to walk,
DL 1. 6. 3; in 10. i.

Lying on the ground. see

THE 21sr RADICAL, Jf.

To influence, transform; to be trans-
formed, rV. L 28. a: VD. i. 13. 3; 40. a

(N.B.); ii. 25. 7. -ft*. the dead,
those whose bodies are in course of decom-
position, IL IL 7. 4.

(i) The north, D L 3. a. In the north,
HI. L 4. 13. jilj, the face to the

north, the position of ministers in the
sovereign’s presence, V. i. 4. i ; ii. 6. 4.

tribes of the north, L

ii. 11. a : HI. ii. 5. 4 : VD. iL 4. 3.

I. i. 7. IT el ol. (a) In a double surname,

II. i. 2. 4, 6: — V. ii. 2. i.

THE 22hd RADICAL, p' .

A workman, — properly in w ood, ID
ii. 4. 3, 4 : VD ii. 6. i. L iL

a master-workman, VL L
20. a : VIL L 41. a.

A surname,
ii. 30. I. ^

A basket ; to bring in baskets, ID. ii.
5. 5.

THE 23ed RADICAL, "[J.

, a common man, one without

any rank, L ii. 3. 5; 16. i: V. i. 3. 2; 6.
3; iL 3. 5. Joined, with E
iL 6. 3 : V. i. 7. 6; iL 1. 2 : VII. i. 22. a.
In VI. iL 2. 3, E should be taken as
a numerative for fowls.

To conceal ; to hide themselves, ID L
4. 7 .

526

CHINESE CHAKACTEBS AND PHRASES.

[index II(.

Shlk

ch'ien

pan

pei

tfsu

ttaii

pa

M

ch'ing

yOan

THE 24th radical,

Ten, tens, I. i. 3. a, 4, al., saept. +

‘ eleventh montii,

the twelfth month, IV. ii. 2. 3.

A thousand, I. i. 1. a, 4 ; 7. 18, et al.,
saepe.

Half, H. i. 1. 13: in. ii. 10. i.

Low, mean, 1. ii. 7. 3 : II. i. 1. 3 : IIL
u. 6. a : V. ii. 5. a, 3, 5. To consider mean,
II. i. 0. a.

(i) To die, rv. it 1. i, a. (a) At last,
rV. ii. 33. I : VII. iL 23. a (afterwards).
so,;j?^a^^,v.ii. 6.4.

7^ abruptly, L i. 6. a.

(i) South, southern, II. i. 8. a : V. i. 6.

L i. 5. 1, =

to go southwards, I. ii. 4. 4.

the royal position, with the f&ee to the
south, V. i. 4. 1. But I. ii. 11. a: IIL ii.

5. 4 : and VIL iL 4. 3, are different, (a)

^r, the name of a place, VL iL A 3.
a barbarian of the south, ILL i.

4 . 14.

(i) Extensive; extensively, IV. ii. 16:
VIX iL 82. I. Applied to the wide loose
garments of poverty, IL i. 2. 4, 7. (a)

To gamble, IV. iL M. a.

THE 26ih radical, .

(i) To be in peril, L L 1. 4 : IV. L 2. 4.
To endanger, I. L 7. 14: IV. iL 80. a.
Perils, IV. L A i. — is under a sense
of peril, VIL L lA a. (a) 4^, the

name of a place, V. L 3. a.

(i) A particle, «that is, indeed, I. L 7.

6. (a) To approach, go t^ IIL L 2. 4.

To refuse, decline, V. iL 4. a, 3.

A noble; a high dignitary or chief
minister, IL i. 2. i ; ii. 6. i, a ; 10 . 6 : IIL
L 8. 16 : rv. L 8 . 3; V. L A a; ii. 2. 3 , 5 ,
6, 7; 9. I, a, 4 : VL i. 16. i ; iL 6. i.

THE 27th radical, f ".

Thick. = liberally, sumptuously,
IIL L 6. a. where one

should treat well, VII. i. 44. i.

An origin ; a fountain. Seems to be
used for IL iL 14. i ; lA a.

The 4th tone, L q. j^. Your good,
careful people, VII. iL 37. 8, 9, 10.

■ in the south,

cMeh

yen

ck'u

ch*u

X

K

His, their. It occurs only in quota-
tions from the Shih-ching and Shu-ching,
1. ii. 3. 7: 5. 5: IIL L 1. 5; ii. 5. 5- Vll.
ii. 4. 5 ; 19. 3.

(i) To oppress. III. i. 4. 3, 5. (2) The

title of an unworthy sovereign, Vl.i.C. 2.

‘The Cruel,' IV. i. 2. 4.

To be satiated, II. i. 2. 19.

The ist tone, i. q. But the mean-

ing seems to be the same as above, — to
be satisfied, I. ii. 4. 7.

THE 28th radical,

(i) To go away from ; to leave. Both
active and neuter, I. ii. 11. 4; 13. a; 14.
a ; 15. I, 2. «< of., saepe. (a) To be distant
from, IL i. 1. 8: IV. it. 1. 3; 7: V. i. 6.
a : VIL iL -38. 4.

The 3rd tone. To put away; to remove,
L a 7. 4! II. ii. 4. I : IIL m A i, et oL

THE 29th radical,

Moreover, further ; — continuing a nar-
rative by the addition of further particu-
lars, L ii. H. 3: IL i. 1. 8; 2. 8, 10, 16,
et oL, saepe. ^^r=and still, HI. iL 6. 2.

(i) To come to ; to reach to ; to attain
to, I. iL 18. 3: IL a 11. 4: III. L 3. 9:
VI. ii. 6. 4 : VII. i. 27. a; 29 ; ii. 1. i, 2 ;
28. T. ^towait for, V. L A 3.

^5^, so as to reach to, L L 7. 10, la. ^
Lail.4: IL a 2. 6: VILL41. i.

(a) At the commencement of clauses, a
conjunction, = and when, 1. L 6. i ; 7.
ao: IL L 4. 3, 4; iL9.4: IIL i. 2. 5; 3.
3 ; a 9. 5 : 'VIL L 16. a ; 16 ; ii. 6. t3)

As a preposition or conjunction, = and,

L i. 2. 4 ; along with, TV. L 9. 6.

(i) A friend, friends, L ii. 6. i : IL i.

9. I, et di, Homed with IL L 6. 3:
IIL i. 4. 8 : rv. a 30. 4. (2) Mamtaining
friendship with ; to be friendly, IL i. 9.
I : IIL i. 8. 18 : V. ii. 8. i, 3, 5 ; 7. 4. (.3)
A name, ^ IIL L 2.

(i) To return (neuter), L a 4. 7 ; 12. n
et ol. Active ; sometimes = to recaH D a
11. 4 : IL n. 4. 3 ; 12. 4, et oL
to report the execution of a commission,
in. L 2. 5 ; ii. 1. 4, «t ot. (a) To turn
backto, L 1.7.17,33, etoi. ? VIL a 38. 1;
27. 13. (3) To turn the thoughts mwards,
1. L 7. 9. Compare self-exam-

ination, II. i. 2. 7 ; rV^. 28. 4, 5, A X

#,rv. L 12. i: VU. L 4. I.

) IV. L 4. (4) To turn roimd, II.

i- 1. 6. (5) On the contrary, yet, IL L 2.

10. Contrary to what should be, IV. i.

INDEX III.]

CHINESE CHARACTERS AND PHRASES.

527

ch'u

siuiu

ts'ang

P

fc'du

citdo

np

k’du

¥

18.a;u. 21. a. (6) Km , to repeat,
again and a^iu, V. ii. 9. i, 4 : VI. i, 7. 2.
Obserre IL u. 6. 1, a.

(i) a father’s younger brother,

an uncle, VI. i. 5. 4, 5. (a) , an

elder brother of Chau-kuug, II. ii. 9. a, 3.
(3) In surnames, VI. ii. 15, 1. — II. ii. 10.6.

To tak‘s I. ii. 10. a, 3; 11. i ; 14. a, etol.,
sacpe. To obtain, receive, I. i. 1. 4. To
find ; choose ; approve of. III. i. 5. 3 : IV.
18-3; ii. 18. i, a ; 21. 3 ; 24. a, et al. To
seize, III, ii. 5. 5, 6, et dl.

To receive, U. i. 2. 4 ; 9. i ; ii. 3. i, 3, 4 :
V.ii.4. a, 3; 6.4, s,etal.,saq)e. To accept,
V. i. 6 . 5, 6 . ^ those

whose iiiatruetioiie they migM receive
Q. il 2. 9.

ceived from a proper source, VH. i. 86. 4.

Venerable Sir, I. i. 1. a ; 5. i.
that old Kio, VI. ii. 3. 2.

0 }

A thicket, TV. i. 9. 2.

THE 30ih radical, P .

(i) The month, 1. 17. 16 : VI. i. 7. 5, 8
( P = the tongue, tongues, VIL il 19. 2) ;
24. I ; 37. la. P the mouth and
hody,=the bod}’, IV. i. 19. 3. P
Vl.i.U. 6: VU.127. I. (a) P = indi-
viduals, a sort of numerative, Li 3. 4 ; 7.
24 ; VIL 1 22. 3.

To call, to summon, L ii. 4. 10: II. il
2.5,7,10: V. a 7. _, 3, 4, 9.

To knock at, VII. 1 23. 3.

Antiquity, ancient, I. il 1. 3 : II. 1 2.
aa, et aL, stupe. is of fre-

quent ocoumnoe, sometimee meaning the
aTuacnti generally, but often the ancient
kings and worthies, L i. 2. 3 ; 7. la : IL
ii. L 13, et ol the ancients,

andenUy, IL ii. 7. a : TV. 1 18. 31 IIL
U. 7. 1. the ancient duke, the

title of an ancestor of the Chau

femily, L ii. 6. 5.

M ay. Passim. Like may in English,
Pj may repr esent possibility, liberty, or
ability. is very frequent, = may.

The may sometimes be explained by
thereby, thereicith, but not always. Pj is
not always an auxiliary, but often con-
veys a complete meaning. Observe pJ
in IIL 11 1. 4, Ac. Ac.

The 1st tone. In the name
L il a. I.— VII. i. 9. I.

shih

ho

t'ung

Adu

ming

li

chOn

History; historiad, IV, ii. 21. 3.

(i) The right, ^ to — on— the

right an d lef t, I. ii. 6. 3 : II. il 10. 7 : IV.
ii. 14. the right - the west — •

of Ch'l,VL ii. 6. 5. , = attendants, X.

ii. 7. 4, 5 : ? disciples, IV. ii. 31. i. (3)
the title of a high officer at the
courts of the princes, IV. ii. 27. i, 3.

To preside over. The phrase
= ‘ the officers, generally those of in ferior
rank, I.il 12. i, 2; 16. t : III. i. 2. 4 : VL
u. 10. 4. ^ U. ii. 10. 7. HJ

the minister of instruction, III i.
4. 8. minister of justice,

VI. ii. 6. 6. the city-master,

V. 1 8. 3. ^ the master of the

horse, V. i. 8. 3.

Each, every, VII. i. 4. 6.

(1) To agree with, I. i. 7. 9: IV. ii. 20.
5 VII. ii. 37. II. (a) To unite, IV. ii. 1.
3. Observe VII. ii. 16. i.

(i) The same, 1. ii. 16. 2: II. 1 2. 32:
III. i. 4. 1 7. el ai., eiiq»e. Often = to be the
same, to agree, iii or with,
are there points in v'hieh they agree f

II. i. 2. 24. To make the s.smc, HI. i. 4.
18. To consider as common, II. i. 8, 3.

agreeing with, VII. il 87. ii.

If = all in my court, U. ii. 10. 2.
Adverbially, — together, in common, IH.

i. 3. 19 : VII. i. 13. 3. (a) To share, I. il

1. 6, 7 ; 2. 2 ; 4. 2, el ol. (31 A name, IL

ii. 8. I, 2.

(i) A prince, a ruler, I, il 11. 3 : IH. ii.
6-4- (21 and = the

great Yii, the founder of the HsiA dynasty.
Sometimes = the Hsift dynasty, or its
founder, II. 1 1. 10: HI. i. 3. 6 : IV. i. 2.
5: V. 1 6. 7. (3) ^ the title of

Shim’s minister of agriculture, Tsl (Chi),
HI. 1 4. 8 : rV. il 29. i, 3, 3, 4.

(i) The name, VTI. ii. 36. a. To name,

III. 14. II : TV. 12. 4.

the fourth finger, VI. 1 12. i. (a' Fame,
VL il 6. I : VII. il 11.
illustrious men, II. ii. 13. 3.

An officer, a minister, IH. i. 3. 13 : V.
1 3. 3. the office first held by

Confucius, V. ii. 3. 4. IL i. 5. 6;

ii. 8. a.

A prince, a ruler. Passim. It very often
occurs in correlation with , a minister.

528

CHI^^ESE CHAEACTEBS AND PHRASES.

[index hi.

/«

5

fait

%

toU

«

kdo

ifc.

ku

5S.

1=1

ibA

Chau

hu

ming

5fO

ko

Ksien

-y*, the superior man, a designation
of the individual high in talents and
virtue. Sometimes indicates station, A
S', see on A^. S', a designation

of Shun, V. i. 2. 3.

To bark, IL i. 1. 10.

(1) No, I. i. 7. 10, 15, 16; ii. 16. 2, e( ol.,
saepe. (2) Or not, II. i. 2. i ; ii. 2. 3 ; 4. i.

The name of a State, I. ii. 8. i : lY. i
7. 2.

To tell, inform, announce to, I. ii. 1. 6,
7 ; 12. 2 ; 16. 1 ; 16. 2, 3, ef al., saepe.

the helpless, those who have

none to whom they can tell their wants,
L ii. 6. 3.

To announce respectfully and request,

IV. i. 26. a; V. i. 2. 1,2.

(i) Passim. I, my. (2) In the name
H ^,VL ii.15. 1.

(i) Complete, VII. ii 10. (2)

turning or wheeling about, VII. ii. 33. 2.
(3) i-q. to help, give alms to, V. ii.
6. 2, 3; VI. ii 14. 4. (4) Name of the

Ch&u dynasty, or its original seat, I. ii. 3.
6 : II. i. 1. 10 ; ii. 13. 4, e< at., saepe.

the founders of the Ch3u dynasty,
III. i. 8. 6. the famous duke

of Chku, IL i. 1. 7, «# al., saepe. mm

V. lu 7. 8. (5) A name, VI, ii. 6. 5. — V.

i. 8. 3. (6) A surname. III. ii. 3. i.

Taste, flavours, VL i 7. 5, 8; 17. 3:
VIL u. 2*. I.

To call out, VII. i 36. 3.

(i) To charge, admonish ; orders. III.

ii. 2. a; 3. 6: IV. i. 7. a, 3: V. i. 2. 4, rf al.

To appoint. Applied very frequently to
the ordinances of a sovereign or niler, L
il 4. 6; 16, I, ei al., saepe. Applied also
to the ordinaiices or appointments of
Heaven or God, II. i. 4. 6 : III. i. 3. 13,
et aL = the Heaven-oidained, mean-

ing our nature, VII. i. 1. 3. Observe II.
ii- 14. 3 to return — i. e. report

the execution of a commission^ is com-
mon* (a) To instruct ; instructionsp HI,
^.^V.i.l.2;2.2: VI.a7.3. (3)

speeches, IL i. 2. 18; 9. i. (4)
In a double surname, V. L 1. i.

Harmony, accord ; harmonious, accom-
modating, IL ii. 1. i, 3 : V. u. 1. s.

(i) All, UI. u. 9. 6: V. i. 2. 3; 8. a.
(2) a double surname V. i. 4, i, a.

hsiu

yen

di

ted

k'u

ko

(r.ng

shang

mm

ehiieh

stun

To chatter and clamour about. III. ii.

6. I.

The 4th tone. To swallow, take a
mouthful, HL ii. 10. i.

Sorrow; to lament, HI. i. 2. 4, 5: VII.
ii. 33. a. Alas for ! 1. ii. 6. 3.
alas ! — at the end of the sentence, IV. 1.
10. 3: VL i. 11. a.

To vomit, ILL ii 10. 5.

A particle of exclamation, indicating
admiration or surprise. The most com-
mon use of it in Hencins is at the close
of interrogative sentences. It is t hen
preceded by ^ pf • • •

3^1 jaf,

...

-T"’ PJ’ ^ %sia’ — ^ :

other characters, L i. 2. 4 ; 7. 4, 7, 10,

22, et aL, saepe. is frequent,

I. ii. 16,. I, a: V. ii. 4. a, e^o/ Observe

at the end of sentences, V. i. 2. 4, f< a*.,
and at the end of commencing clauses,
the subject exclaimed about following,
and the sentence often closing with

3 ^, or some other particle, I. ii. 3.
4 ; 4. s ; 5 . $,eial., saepe. G* alas !
VI. i. 11. 2, et al

Things round, circles, IV. i. 1. i, Si
2. I.

To wail ; to bewail, HI. i. 2. 4, 5 ; 1-
13 ! VL ii. 6. 5 : VII. ii. 88. a.

May. = may get through, I. ii.

(1) A name of YAo, V. 1. 6. ^. (a) ^
name, V. ii. 3. 4. (3) ^ a place,

VL ii. 6. 5. ' ^

(i) Traders, travelling merchants, I. i-
7. 18 iwmy ILi6. 2; ii. 10. 7- (2)
The Shang dynasty, IV. i. 7. 5.

(i) To ask; to ask about; a question.
Passim. is often followed by

ask of or at; once, by 3 ^, IL i. 1. 3- (a)
1^^ =to study ; learning, HE i. 2. 4 '
VL i. 11. 4. (3) To send to inquire for.

V. u.6.4. p0^,ILiL2.3. (4)Eame,

VII. U. 19. 3;

(i) To conunenee, L in 6. 4. (a) To

instruct, XH. u. 9. 6 . (3) The na^

Yu’s son, V. L 6. I ; — of the count 01 Wei,

VI. i. 6. 3.

To taste, to sip, IV. i 26.

(i) Good, virtuoua; what is good; ex-
cellent, 1. t 7. at ; U. 4. s ; 6. 4 : IE*- '-
8; 8. a, 3, 5, etol, «u!pe. (a) SkUWi

INDEX III.]

CHINESE CHARACTEES AND PHRASES.

529

1=1

hsi

yu

gb

T<

bo skilful, I. 1. 7. 12 : II. 1- 2. i i, i8, etal.,
saepe. To make good ; to cultivate, II. 1.
9. I : V. it 4. 5 : VIL 1. 9. 6.

To joy. be glad ; joyful, 1. 11. 1. 7! 2. i :
II. 1. 8. I ; it 10. a : V. t 1. a ; 2. 3, 4 =
VI. ii. 6. a; 13. i, 3.

the sound of sighing, VII. t

36. iT

(i) To illustrate, I. i- 3. 2. (2) To

understand, YIIL ii. 15. 3 ; VII. i. 21. 4.

To mourn for, I. i. 3. 3, e( al. The

^ period of, and all pertaining to, moum-
^ ing, L u. 16. I, a: VIL t 39. i, 3, «< al.

ate’

sang

ch'ido

It

shih

hsido

The 4th tone. ( i) To die, expire ; ruin,
L i. 2. 4 : rV. i. 1. 9. (a) To lose, 1. 1 6.
i: HL ii. 1. a: V. m 7. 5: VL t 10. 5.

Lofty. :^7j(;,Lit7.i: ni.i.4.r5.

To find pleasure in; to relish, I. i. 6.4,
4) : VIL ii. 36. i .

hi, L 10. 6.

C^, magniloquent, VIL ii. 37. 6, 9.
', with an insulting voice, VI.

1. t 7. 19. (a)

^ (I) To try, ^

V / ■'’a T •• •< TT •

ch'ang Forming the past tense, I. 11. 1. a : 11. 1
2. 7, 15 ; ii. 6. i, a, et oi., saepe. The com-

k'wii

chwdi

bination is frequent.

In the designation P^, IL it 8. i.

To bite, gnaw, IIL t 6. 4.

Vessels; implements, L it 11. 3 t 4^ N.
it 4. 6: VI. it 10.3. 5^ ^ 5-

^ M, ni- ii- 3. a

Over against, j towards one

hsiang another, III. i. 4. 13.

^ (1) To oread, IL i. 2. 4. (a) Pressed

by urgency of aJDEairs, IL it 7. 1.

■S* indifferent and self-satisfied,

hsida V. t 7. 3: Vll. t 9. a, 3.

A sack, L it 5. 4.

nang

m

Aiit

m

gin

m

k'wdn

ku

yw

yu

ktco

THE 31sr RADICAL, P .

Four. Saepe. and pg

^ a name for all subject to the
royal rule, L i. 7. za : III. ii. 6. 3, 7, «f al.,
saep e. Observe IV. ii. 18. a: VL it 11. 3.

and mm the four quarters
of the kingdom or a State, Lii. 8. 7; 6. 3:
IL t 1. 10, et at and

yuan

fu

tfi

isdt

gg 1^, the four limbs, IL t 6^:^.

it 30. a: VIL 121,4: u- 24. 1.

the four virtuous principles of our nature,

IL 1 6 . 6 , 7. Pg criminals, V .

, all the barbarous tribes
about the Middle Kingdom, I. t 7. 16.

The name of Confucius’s faromute dis-
ciple, IV. ii. 29. 2, 3.

(i) Then, therefore, I. i. 7. ao. (a) By
means of, taking advantage of, II. it 10.

4; IIL i. 6. I. (3) To accord with, IV.
t 1. 6.

To 1)0 distressed, VL it 15. 3.

(i j Firm ; to be made strong, H. it 1. 4.
(a) Stupid, VI. ii. 8. a. (3) As an adverb,

— certainly, indeed, as a matter of course,

1. 1 7. 5, 17; it 11. 3: VIL ii. 6. i, etoZ.,
saepe.

A park, I. ii. 2. i, 2, 3 : IIL it 9. 5.
gj, the name of king W&n’s park, Ln
2. 3.

!M1 IMl’ appearance of being em-
barrassed, V. i. 2. 4.

A Statp. Passim. _

the royal kingdom. =f # ^ .

the State of a hdu, L t 1. 4! such a
State iscalled ^ ^ g^,Litl0.4;

IL t t 13. BA = the people, L it

7. 4, 5: VIL ii. 23; but also — a common

man, IV. u. 8. i. B

its component great families, I, ii. a,

«f at, saepe. pj? g, the Middle King-
dom, L 1 7. 16, e< al.,- but = in the middle
of the State, IL it 10. 3. g = city, IV.
it 33. I : V. it 4. 4. Used for V. it
7 ^ , to administer a State, III.

i. 3. i

A garden, IIL it 9. 5 .
the 82»» RADICAL, -f* -

The ground, soil, IL ii. 7. 4 1

V. j. 4. 2. Territory, VL ii. 7. a;— but
for this meaning Ls commonly

used, meaning also newly-culUvated
ground, L t 7. 16 ; it 16. i : IV- 1- 14. a, 3 :

VLii.9.i;14.4,«<«t
III. it 9. 4.

The 4th tone. Bark about the roots of
the mulberry tree, IL it 4. 3.

Tobein; to been; todependon; — the
where, wherein, and whereon following.
Passim. As a preposition,— m, ^ L 1. 7.
30: IIL t 3. 3; in the case of, V. 1.3. 2.

VOL. U.

M m

530

CHINESE CHARACTEES AND PHRASES.

[iNDtX UI.

ck&n

iao

cVui

m

yuan

tiOi

m

ch'inff

dktA

where is, how is, I. i. 4. 5 ; III.
i. 3. 7 : VII. i. 33. 3. Observe mm

A’ It # W A' “■

II. I ; also III. ii. 1. a : VI. L 2. 3 : VII.
i. 43. I.

(I) ^ gj, the holy field, Ill.i. 3. i6.
(a) A name, VI. ii. 10; 11. i.

(i) The earth in correlation with
heaven, II. i. 2. 13 : VII. i. 13. 3. ,
position, II. ii. 1. i, a, 3: VI. i. 7. 2. (a)
The ground ; territory, I. i. 5. i, 2: II. i.
1. 8 : V. ii. 2. 4, 5, 6, 7, 8, et al., saepe.

= lands, III. 1. 3. 7. Observe

III. 1 . S. 13. -J- is common in this

sense. See ± ««! also occurs,

III. i. 3. 14. (3) ^ « place, I. i. 7. 4, 7 :
rV. ii 31. 3. - regions, IV. ii. 1. 3.

Equal, IIL i. 3. 13.

To sit, I. i. 7. 4 ! n. i. 9. X ; ii. 11. a, 3,
elal.

(x) To hand down, J, ii 14. 3. (2)

to shod tears, VI. ii. 3. 2. (3)

the name of -a place, V. i. 9. a.
A wall, in. ii 7. a.

(i) An anthill, II. i 2. 28 . So Cha
Hsl explains it, but in the dictionary its
sound with that meaning is ehih. ~ (2)
the name of a gate, VII. i 36. 3.

(i) City walls, I. ii 13. a : VII. ii. 22. 3.
inner and onter or suburban
walls, II. ii 1. a, 3; TV. i 1. 9: VI. ii
10. 4. ta) A city, cities, IV. i. 14. a. ^

, V. i 8, 3. (3) the name of

acity,IV.u.3l.i.

t A boundary ; to bonnd in, IL ii 1. 4.

To lay hold of, to hold ; to apprehend,
rV. i 7. 6; ii 3. 4; 20. a; 24.a: VI. ii.
12. I : Vn. i. 36. a. ^ pjj, to hold a

medinm ; ft to hold to one point,

VIL i. 26. 3, 4.

S’ “ ^ 9-

The hall or principal apartment in a
house, I. i. 7. 4 : VII. ii. 34. a. (a) ^
the Brilliant palace, built for the
pnrpose of Andienoe, I. ii 6. i, a.

Strong, I. i. 5. 3 : II. ii 1. 3.
To endure, TV. ii. 29. 2.

The name of the ancient sovereign, II.
i. 2. 26 ; ii. 2. 4, et al., saepissim^.

To acknowledge,.to reply to, VI. ii.5. i.

cAien

m

k*an

.711

i ydo

a

pdo

(i) An open area or arena, ILL i 4. 13.
ch'ang (a) j^jp, a plantation keeper, VI. i.
14. 3.

(i) Mire, mud, II. i. 9. i : V. ii. 1. i
L t 3. 5; 7. 18.

To fill up, II. i 2. 13. to fil!

up and stop, III. ii. 9. 9. So
VII. ii 21. I.

sound of the drum, I. i.

3. ' * *

m

tien

is

■be

wan

Ornaments on walls, to disfigure, III.
ii. 4. 5.

A border, a boundary, I. ii, 2. 3. Py

f:hing

Hen

fan

Name of a prince of Ch'i, VII. i. 83. i.

(i) Ink. a carpenter’s mark-

ing line, VII. i 41. a. (a) Black, ITT. i.
2. 4. (3) Surname of a heresiarch.

a Mohist, m. i. 6. I, a : VIL ii. 26.
h a- ^ III- ii- 9- 9- ^ iii-
ii. 9. 10, 14.

Tombs, IV. ii 33. i.

A channel for water ; a ditch, IIL i. 6.
4 : VI. ii. 11. 3. In other cases, always
in cjinbiixation with '^g, I.ii 12. a : IL
ii. 4. a: IIL i 3. 7; ii.*L a : V. ii 7. 5.
A tract beyond cultivation, LV. i 9. a.

k'leang

M (I) Mould, IIL ii. 10. 3. (a) M i|fe.

territory, III. i 3. 14.

To pull down, IIL ii 9. 5.

hxedi

ho

±

shih

THE 38bd radical,

(i) A scholar, a man of education and
ability. Passim, (a) An officer, 1. i 1. 4i
et saepe. This and the preceding mean-
ing run into each other.

T ±- 7D

7, 8.

a son of the sovereign Tang,

V. i 6. 5.

INDEX III.]

CHINESE C HAR ACTERS AND PHRASES.

531

strong, V. ii 5. 4. itt = in vigorous I
chwang manhood, I. i. 6. 3 ; ii. 9. i ; 12. 2 : II.
ii. 4. 0.

Solely employed, exclusively active, II.
^ i. 2. I.

^ A goblet, or jug ; a vessel for liquids,
^ I. ii. 10. 4; 11. 3: rn. ii. 6. 5. Always
in the phrase

^ Long life,VIL i. 1. 3.

Mu,

THE 35th EADICAL, ^ \

'H* (i) Summer, III. ii. 7. 4: VI. L 6. 5.

^ (a) Great a name for China, IIL i. 4.

‘ 12. (3) The name of a dynasty, L ii. 4.

5 : III. i. 3. 10 : V. i 6. 6 ; 7. 6 ; U. 4. 4.

Is Ya, the founder

of the Hsia dynasty, IIL L 8. 6.
a sovereign, sovereigns, of the HsiA, IL

i. 1. 10: rv. L 2. 6 (?): V. L 6. 7. (4)

the designation of one of Con-
fucius’s disc iples , IL i. 2. 6, 20: III. L 4.
13- (3) the name of a place, IV.

ii. 1. I.

Repeated, = the appearance of being
reverential, V. L 4. 4.

THE 36th RADICAL,

^ The evening, VI. it 14. 4.

hsi

^h The outside ; outside ; without, HI. i.
4. 7; it 9. I ; 10.5: V. ii.4. 4; 6. 4! VL
i. 6. 7 ; ii. 6. 5 ; VII. i. 3. a. (al External ;
what is external, VL i. 4. t, a, 4, 5 ; 6. 3,
5; ii. 16. 4. To make to bo external, IL
1 2. 15. (3) AP. Aft**' three

years; . . . at a distance of ... ,
V. ii. 1. 7 ; VL iL 18. 8. (4) In oorrela-

tion with 0b, abroad, L iL 6. 5: IL ii.

2- 4- (5) ^ h , a son of the sovereign

Tang, V. L 6. 5.

Night, IV. iL 18. a; 20. 5 : VL i. 8. i, a.

^ Many; much, L i. 1. 4; iii. i, 2, «< “*•>

^ saepe. To become many, HL ii. 9. ^ In
other cases it contains the copula in the
same way. Hanytime8,II.iL4.3. Mostly,
VHL86.a.

extensive information, V. ii. 7. 3 : VL U.

18. a.

THE 87 xh RADICAL,

lA Great, large ; greatly. Paisim. To make
td great, LiL8.5. j^ = if thereeultwero

great, HL iL 1. i. the nobler

Mm2

part of our nature, AH. i. 16. i, a.

a master-workman, VL L 20. a : A7IL
L 41. a. see ;A: A’

see .

the name of a Book in the
Shu-ching, IL i. 4. 6, el oi »d.,

nLiL6.6; V.L6.8. AT. a son of
the sovereign Pang, V. i. 6. 5. AT
ftn ancestor of the House of Chitu, 1. ii.

8. i; 6. 5; 14. a; 16. i. A

Grand music-master, L iL 4. icx A^
and a minister of Win and

W4,^. L 18. I : VL ii. 8. 6: AHL L 22.
i; ii.88.3. AUj , the P&i mountain
in Shantung, I. L 7. ii : II. i. 2. 28 : VIL
L 24. i.

(i) Heaven ; — the material heaven : the
heavens, the sky, L L 6. 6 : H. L 2. 13 ;
4. 3 : IV. u. 26. 3 : V. L 4. I, a: AHL L
41. (2) Its more common use is for the

supreme, governing Power, with more or
less of personality indicated, I. ii. 8. 2, 3,
7; 10.2; 14.3; IC.3! ILi.4.6; 5.6; 7.
2; ii. 1. I, 2; 8. 2; 13. I, S: HI. L 6. 3:
IV. L 1. 10 ; 7. 1, 5 ; 8- 5 ; 12. 2 : V. i. 6. a,
3. 4> 5, 7: 8- h a, 4! J- 5. 9! u. 1. 2;

3. 4: VI. L 6. 8; 7. i; 16. 2; 16. i, a, 3;
ii. 16. a: VH L 1. i, 2; 19. 3 ! 20. 3 ; 88.

I ; ii. 24. 2: ?V. i. 1. I, 2. (3) A
the highest designation of the sovere ign ^
I. ii. 4. 5: IL ii. 7. 3, et of., saepe, A
“p, see'Jt.

(i) A male, males, I. li. 5. 5 : HI. L 8.

17. A husband, L ii. 6. 3. ^^=a^feUow,
1.11.8.3. So, when joined with ]^,n.

L2.4; with^,V.ai.i; with ^ V.
iL 1. 3 ; with AHL iL 16.

^ IH L 4. 8: IV. ii. 30. 5. ^

a A-'*® a ^

^,ahusbandman,IILi.4.5,9,e<al. Ob-
serYQ ^...^,n.L6.5- (a)AA’
a general name for the officers of a court,
bSow the chief minister, Saepe. See

especially V. ii 2. 3- (3) A T”®™

master— used in conversation. Applied
to Mencius. Passim. Applied to Con-
fucius. Saepe. ^ = your husband, IIL

ii. 2. a. Observe IV. i. 18. a, meaning,
my master ; and so genoraUy, IV.iL 24. 3.

the wife of a prince, nLiL8.3.

The and tone, (i) An initial particle,
which may generally be rendered by nmc.
Sometimes, however, we must use then or
but ; and sometimes it will hardly admit

532

CHINESE CHARACTEES AND PHRASES,

[index in.

shih

hs\

of being rendered in English. Passim.
(a) A final particle, with exclamatory
force, IV. ii. 24. a: VI. i. 1. a; ii. 7. a.

(3) Intermediate in sentences, with a de-
monstrative force, I. i. 6. 6: II. ii. 2. 6:
VII. i. S9. 4. To this are to be refen-ed

former of which are common.

To lose, II. i. 1. 8 ; ii. 1. 4 ; 4. i, a, et ol.,
saepe. To lose, — not to get, I. i. 3. 4; 7.
34, et al. To fell of or in, III. ii. 1. 4 : VI.
ii. 7. a, et al. Q to lose one’s self,
II. i. 9. 3 : compare IV. i 19 i.

(i) Even; evenly. In the phrase ^
VIL ii. 37. 6. (a) To wound, = to be

offended, IV. i. 18. a. (3) Used for
the invariable rules of virtue, VT. i. 6. 8.

(4) Barbarous tribes ; — properly those on

the cast, as in III. ii 9. ii. But

used generally, HL i. 4. la. We have
also ^^,Lii3 .r;^ ^,I.i7. 16;

^ IV. a 1. I ; and ^ L ii
11. a, et al. (5) A surname, III. i 6. (6)

In the honorary epithet, H. U-i-
2. aa, 33, et al., saepe. Also in the name,
VI. a 16. 1.

The name of a State, III. ii. 9. 6.
Services, VI. i 10. 7, 8.

In a name.

Shun’s minister of Instruction, III. i.
4. 8.

(i) An interrogative particle, = how,
why, what, I. i 7. aa ; ii. 11. a ; IIL ii. 1.
a ; 6 . 4 : IV. ii 28. 4, 6 : V. i. 2 . 3, 4 ;
8. a; ii. 4. 6; 7. 4, 5; VI. ii 1. 7; 2 . 3 :

VILi 34 : a4.3; 22.3. ^ 1 ii

16. 3 : VX ii. 13. 3. In names, ^ ^
V. i. 9. 1, a : Vi ii 6. 4 ; 16. i. —

Hi ii 1. 4.

To snatch, take by force ; to rob, I. i 1.
4 ; 3. 4 ; 6. 4 ; 7. 23 : Hi ii. 6. a : IV. i
16. 1 : VI. ii. 1. 8. Observe VI. i. 15. a.

To press forward ; to make himself dis-
tinguished, VII. ii 16.

THE 3»rH RADICAL,

A woman, a female ; a daughter, i ii.
6. 5: m. ii 4. 3; 6. 5: rv.i 17, i: V.i
1.3,4; 2. i; ii6.6: VII.ii6.
a daughter. III. ii. 2. a; 3. 6. '*

I zu

ic

nu

W

hdo

ju or
zu

M

fei

I

■wang

chiao

m

pi

ch*x

ch'%

ih’iih

shih

ku

hsing

The 3rd tone. For you, your, L

i 2. 4; ii. 9. I, a; HL li. 1. 4; 2. a.

The 4th tone. To give a daughter to
one in marriage, IV. i. 7, a; V. ii 6. 6.

The 4th tone. To love, be fond of. Sospe.
^ , to he fond of strange things, V.
rirT9.r. to become

friendly, VI. ii 7. 3 Hencins never uses
itf as an adjective in the 3rd tone,

= good, fine, unless in V. i 1. 4.

(i) As. Sa«p«. We often find
and jj;^, thus, such, so. (a) As=if,
though, since, I. i 3. a ; 6. 3 ; ii 6. 4, 5, es
aL, sa^e. So ^■g|,VLi7.5; 10.3,
et al. (3)

see on hut observe the difference

between at the beginning and

at the end of a sentence. Observe also
L ii 14. 3. (4) After adjectives, it = our

termination Isj, VIL i 13 ; 12. a, etui. (3)
^^=to wish, IL ii 2. 1.

A consort, a wife. The dictionary says
that the most honourable innoate of the
harem next to the queen waa called
but it seems to have the highest meaning
in I. ii 6. 5.

Irregular, utterly lost, IV. ii. 28. &.

a go-between, a matchmaker,
Il^i Z. 6.

A deceased mother. In V-

i. 4. I. ^

A wife, L i 5. 4, e( oi., sogie.
wife and child, wives and children. Saepe.

The 4th tone. To give to one to wife,
V. i. 2. a. To have to wife, V. i. 1. 4-

A concubine, TV. ii 83. i, a : VI. iW-
7, 8 ; ii. 7. 3 In VTL ii 34. a, ^ =

‘ attendants and concubines.’

^women, IIL ii. 2. a.

To b^[in; beginning; first,!, i.2.3; 3.
3; 4. 6; ii 2. 3; 4. 9; 11. a: II. i. 6. 7 ;

ii. 10. 7: III. i 8. a (N.B.), 13; 6. 3: ii-

5. 4 : V. i. 2. 4 ; ii. 1. 6.

(1) For the present, if you please, L ii.
9. I, a: II. i 2. 31: Vn. i89. a. (a) In
Ill.i6. 4, the meaning is undetermined.

A, or th e, an mame, V. ii. 9. i, 4 : VIL '

ii 86. a. Witt- the people, I. i 7. 5,

6, 7, 10, 13, et al., saepe.

To giro up; to cast away, IL ii I- 3'
m. i. 6. 4.

index III.]

CHINESE CHABACTEES AND PHBASES.

533

chiang

n

chido

ch'd

/»

m

The 4th tone. Public stores of grain,
ic. office held by

Cfonfdcius, V. ii. 5. 4.

king Tai.

is the surname, I. ii. 5. 5.

Beauty, VL i. 7. 7.

Majesty, drea^ I. ii. 3. 3; HI. ii. 2. 3.
To overawe, H. ii. 1. 4.

To marry (on the part of the man), IV.
i. 26. a: y. i. 2. I, a; ii. 5. i.

(1) A married woman, a wife, 111. i. 4.
8j ii. 2. a. (JC nx ii 6. 3: V. i.
7.6; ill. a: VII.nk.a. See (a)

A name, ii- 23. a.

mm a matchmaker, i i L ii 3. 6.
A name. iSS'i IV. i 1- i-

Idu

cilia

V'ng

To flatter, VH. ii 87. 9.

To be married (on the part of the
woman), ITI. ii 2. a.

An elder brother's wife, IV. 1. 17. i, 3:
V. i2.3.

A favourite (in a bad sense), and
L i 7. 16; ii. 16. i, 3: IH. U. if^

The name of a place, H. ii 7. 1.

THE 89ih radical,

(i) A son. Passim. But often it is
equivalent to ehtid, children,— especially
in the frequently recurring phrase

So, in an infant. III. i

a daughter. III. ii 3. 6.
a virgin daughter, VL ii 1. 8.
(a) A general appellation for virtuous
men, which may be translated by gtntle-
diadj^ phUoaopher, to. Saepe. In
this sense it is often used in conversation,
and is equivalent to Ibu, Sir. Observe

^ 1- 3> ^

my fronds, my disciples, I. ii 16. i. In
this sense it is very common after sur-
names and honorary epithets. We have

^■5^’

is used also after the surname and name
or epithet together, as in
«t ol. (3) A title of nobility, V. ii. 2. 3,
4,5. So, in:jg|^-^, ILil.8: VLi6.
3, and ^ H. i. 1. 8. (4) It enters

duek

n

k'ung

bun

htido

chi

mSng a.

often into designations, as in

&c. &e. Into names also, as in
IV. ii. 25. I, and perhaps
IV. ii 24. a. ^7^, IL ii 10.6,
and IV. ii 34. 2, seem to bo

equiv^ent to surnames. (5) Phrases

formed with are — the

highest name for the sovereign. ySotfps.

, sons and younger brothers >
youths, I. ii 11. 31 H. i. 6. 6, d al.i

disciples, II. i 1. 7 ; ii. 10. 3 ; 11. 3:

IV. il.a; descendants, LiilA

3, r<al. ObservelV. i7. 3; ^^.see

^Ct' ftf* *^® prince, IH. i

1. X, et a>.; the pupil of the eye,

rv. i 15. I, a; the designated

heir, VL ii 7. 3; ^ jy., see ^

little children, said to the disciples
by Confucius, IV. i 8. 3 ; lA i ;
a hoy, IL i 6. 3 : IV. i 8. a ; id.,

IIL ii 6. a, 3: and
Half-an-one, V. i A a.

A surname. That of Confucius. Passim.

(i) To be in, IV. i. 16. x, «< ol.
to abide, VH. i 18. 3. (a) To be pre-
served, H. i 1. 8, «t oi, saepe. =«to

be alive, VII. i 20. a. To preserve, IV
ii 19. X, e< a/. Observe :ij^>^MV.ii28.

(x) filial piety; filial ; to he filial, I. i.
8. 4; 6. 3; 7 . a4y et al., saepe. (a) The
honoraxry epithet of a duke of Wei, V. ii,

4. 7-

(x) In a name, VI. i. 6. i, 5. (a) A sur-

name, V. i. 14. X. — V. ii. 4. 7.

IL ii. 10. 6. Observe and

^J,VLii6.

(i) The great, chief, VI. i 17.

3. (a) A surname. That of Menciua.

Passim e

^ VL i 6. I, 5--^ 0

V. ii.3.

i. 2. 2, 5, 6, a

kd

Young a nd f atherless, I. ii. 5. 3. •»

friendless, VlL i 18. 2.

Children. Said by Chd Hm to mean
wires and children, 1. ii 5. 3.

534

CHINESE CHARACTEKS AND PHRASES.

[index in.

An infant, able to smile.

^ i 15. a.

(i) A grandson, IV. i. 2. 4.

**"* descendants, I. ii. 14. 3. Obserre

IV. i 7. 5. (a) In doable surnames,
IL 1 1, 1, et aL — II. in 10. 6. — ^Vl ii, 16. i.

aft Who, which: — interrogatiTe, I. 1. 6. 3,
^ 5)6; 7-17.18; ii. 1.4: IV. i. 1». i, 2, rt oJ.

jy to he earnest and carefhl in,

tsss VII. i. 25. I, a ; 41. i.

1^^ (i ) To leam ; learning, L ii. 9. i, 2 : II.
Mfido i 2. 19, aa, St at, soepe. 1^ to study,
or*«o m. i. 3. 4: VL i. 11. 4. (a) A school, or
college, of a higher order, III. i. 8. 10.

H (i)M-y-,aboy,n. i 6.3:1V. i. 8.
XU a. (a) In a name, IV. ii. 24. a.

(i^ The sons of ooncubineSjVH.i 18.2 .
nu 4 (a) .^calamities, IL L 4. 6: IV. L 8. 5.

THE 40 tk radical, »-»-x.

^T he sides of a house, below the eaves,
yft ^^ea settlement, L in 6. 5.

A homestead, a dwelling, L i. 3. 4 ; 7.
24: n. i. 7. 2: rv, i. 10. a, 3: VII. i. 22. a.

a ■- a

To guard, hATe the chei^e of; to ob-
serve, but with the idea of guarding, I.
in A 5; 18.2; 16. a: H. n 2.6, 8; in6. 5;
UL i. 8. 18; in 4. 3: IV. i. 8; 19. i, g:
in 81. a; VL ii. 5. t"; 7. 5: VH. in 82. i,
a keeper, VIL n 8R 3.

^ (i) Ease, quiet, VI. ii. 16. 5: VIL ii.

24. 1, (a) Tranquil ; to be in repose ; to

repose in, EL L 7. a; 12. 5: IV. n 10. 2, 3:
8. 1 : V. n 6. 6: VIL n 82. a, (3) To give
repose to, Lii. 8. 6, 7, 8: ILii.ll.3: VII.
n 19. a, (4) <}aietly, in tranquillity, I. i.
4. i: m.in 2. r: IV. ii. lA i.

^ (1) The name of a State, II. n 2. 16; in

^ 3.1,3; III nl.i; 2. i; 4.3,et(ri. (2) A

surname, VI. li. 4. x.— VIL n 9. i.

.yj- Complete; to complete, IV. n 1. 9: V.
i- 2. 3-

— j|- Pertainin g to one’s ancestors. In the

inmg phrase ^ the ancestral temple, L
ii^l. 3: rv. n 8. 3: VL in 8. 3; 10. 4.
3|V which we honour, I TT

i. 2. 3.

^ An officer. the officers,

*i«w IIL n 2. 3, 4, 5, «t al. An office, V. in 2.
6, 7, 8, 9, d al. In some cases it is Lard
to say to which of these meanings we
should assign the character. Applied to
the senses and the mind, VI. n 16. a.

(i) To settle, compose; to bo settled,
I. n 6. a: IIL n 2. 3 ; 3. 13 ; ii. 9. 3 (TO.) ;
IV. i. 20; 24. a; 28. a; V. in 9.4: VIL i.
21. 2, 3. (a) An honorary epithet. III.
t 2. 1.

(i) To be right, reasonable; to seem
to be ; ought, ought to be, I. i. 7. 7 ; ii. 2.

а, 3: IL in 2. 5 ; 9. 3: ILL in 1. r : IV. i.
1. 7 ; 24. 2 ; ii. 24. i ; 28. 4: V. i. 2. i ; in

б. 3: VLL i. 41. I. (a) In a name,
ii. 88. 3.

A visitor, a stranger, IL in 11. 3.

(i) Ahouse, L ii. 9. t; II. ii. 10. 3, etal.,
taept. Vit* houses, edifices, IIL ii.
9. 5: VLi. fa 7; ii. 10. 4: VIL i. 26. 2.

= a palace, V. in 3. 5. = a family,

a house, IV. i. 6. r : V. ii. 2. i : VL ii. 10.
3- rv. in 83. I. ( 3 ) ^

=a wife, IIL in 3. 6.

MM , male and female dwell together,
V. i. R I.

An honorary epitheA ISA
L 17. I, doL.dkSd. .S. -L-

(i) Apalaoe, V.12.3; 6.7; 7.9. ^
»a house, an establiihment, ILL i. 4. 5.

^^) ^ (a) A surname, V. i.

9. a. In the double sumaue

^♦^.-V.in2. X. (3 )J:^ and
are the names of two palaces,
Vii. ii. 80. 1 : L in 4. x.

(x) To injure; to bo injured; injury,
L in 16. 1 ; IL n 2. 13, 16) d oi., sospe. It
is often followed by HL 1 A 4, d ol.
(2) In a name.

What, why, L ii. 2. 4. Chtt flsl, how-
ever, excplaim it here by icAea.

To be at ease, to feel happy, HL in 8. 3.
At night, m. n 8. a.

(i) Aohiefofficer,rV.114.1.
aee^f^. (a) A surname, IL 12. 18,25,26.

clan, — ^the possessions of a great officer.
Passim. This is the most common use of
the term in Mencias. The combination
^ frequent, see ^|. Some-
times. it = the chief of such a femily)
L^i. 1. 4: V. il 3. a, 3. (4) A husband,

IIL in 3. 6. Observe
L 1 Lia; and VL il 1 . &

INDEX UI.]

CHINESE CHARACTERS AND PHRASES.

535

yung

hsu

k'd'j,

m

(il Countenance, deportment, Y. iA- 1:
VII. ii. S3, a. (a) To be tolerated, VI. ii.
8. a. To get tbe countenance of, VII. i.
19. 1. (3) To be admitted (as light), VII.

i2I.a. (4) ||;fi#i^^’death

is not enough for the crime, IV. i. 14. a.

(i) To stop over night, II. ii. S._4 ; 11.
I, 3 ; 12. I, 4, 6- (a) ^

cherish, V. i. 3. a.

m to hush, V. i. 4. I-

han

ch'd

yu

iaca,

shih

ch*ung

U'un

/ang

¥

ning

Ji'ican

pdo

A robber, plunderers, lV.ii.3. i, 4;
31., I, a. (a) ^ chief minister of
Justice, VL iL 6. 6.

(i) Riches ; rich; to become rich, I. ii.

6. 3; 16. a: IL u. 2. 6; 10. 5, <*

Often in the phrase ^ =

abundant, good, VL i. 7. i. (a) To midce
rich, IV. i. 14. a: VI. U. 9. I. ho desire
the riches of, III. u. 6. 3.

To sleep, VL iL 13. i, 3*

To suffer from cold, L i. 3. 4; 7. 04.
^ a cold, n. a. 2. I. To subject
to the infl uence of cold, VL i. 9. a.

To examine, to observe closely, L i - S.-
i;7. io;ii. 7. 4,5: IV. ii. 19. a : VIL 1.
6. ^ = to be exti-emely particular, VIL

i. 46. a (observe the idioms).

To lodge (active), IV. u. 81. i.

(i) Pew, little, generally in correlation
to ^or^, L L7.I7: H. L 2. 16, «<ai.
(a) Old and husbandless, widowed, I.iL 5.
3- (3) *A , the humble designation of
themselves by the princes, — the opposite
ofourWe, LL8. i; 4.1; 6.1; 7^,

(4) equal,— in the rfirase ^

which is explained by — such a wife

as seldom is to be found, 1. i. 7. la. Com-
pare in Analects, XVL xiv.

(i) To be full; to fill, L ii. 12. a: m.
iL 6. 5 * to put^ Joined with ,

VIL m ^5,6; SI. 3. (a) Sincerity,

Vn. i. 37. 3. S in reality, HL L
8. 6. = meritorious services, VI. iL

6.1. fa) Frait,nLii.l0.i. Metaphori-
cally, IV. i. 27. I, a.

To enjo y rep ose ; to pve repose to. III.

ii. 9. II : VIL ii. 4. 5.

(i) Wide and loose, II. i. 2. 4, 7. (a)
Generous, V. iL 1. 3 : VIL ii. 13

shih

To distinguish, to exalt^ L ii. 3. 7.

THE 41sr RADICAL, vj'.

An inch, inches, IL ii. 7. a: IV. iL 7
(N.B.): VI. ii. 1. s ; 2. a. Observe ^ IJ^ ,
VL i. 14. I, 6.

(i) Dykea ^ |g, the border-divi-

sion8ofaState,n.U.1.4. (a)Toappoi^,
— to territoiy or office, V. L 8. i, a: VL
ii. 7. 3 ; 8. 6.

To shoot with an arrow and string; to
shoot, VI. i.9. 3; iL 2. 3.

Precious things, VIL iL 28.

To shoot; archery, V. iL 1. 7: VL L
ihi 20. 1. M “ archer, ^L 7. 5;
III. u. 1. 5. So, sometimes, ^ alone.

IK*. (i) ShaU, will, shonld, would; to bo
^ going to, to be about to. Patiim. It e«-
iresis a purpoee, and oft^
questions, puts it delicately. Will be,
111.1.1.5. (a) To offer, present, V^^

(3) ? To assist, rV. L 7. 5. {5)

a general, VL iL 8. i.

m Entirely, exclusively, IL L 1. 3-
Awn with exclusive attention, VL L 9. 3,
To presume, take on oneself, VL ii. 7. 3-

To honour, II. L 4. a ; 6. 1, ^ <2., »««».
Honour; to be honoured, VIL 1 . m- r.
Honourable, IL i. 7. a: TIL ii. 6. a. An
hon.outabl6situ&tion,V. ibS-ajS* Honour-
able things, IL ii. 2. 6.

j A measure of eight cubits, HL ii. L i, 3*

To reply. Soeps. Used proi»rly of the
leply of an inferior to a superior.

To lead, conduct, TV. ii. 8. 3. To load
on, influence, VII. L 22. 3.

The 42iti> RADICAL,

Small, little; a UtUe (adverb). Satpt.
>|\w=mean creatures, VIL iL 19. 3*
consider small, VIL L 24. 1. To make
small, I. ii. 2- >• Of ph^
we ha'^e — /jN ’ Aj'y\>****

opposite of and A’ -T'

y,k M, the meaner part of our constitn-
tion, VL L 16. i, a (compare 14. a, 5) ;

S. wean, small valour of a bravo,

ii. 12. 6; /Jt tlie

months’ period of mourning, Vtt i. 46.a ;
/J* name of an ode, VL in 8. i, 4.

(sun

/win

m

iui

m

too

4^

hsido

536

CHINESE CHARACTEES AND PHRASES.

[INDKX m.

ihao

¥

ZiMO/d

1^

zhang

it

U

Mu

P

shih

R

ch'ih

ni

R

ni

yin

chU

m

eh'a

hsith

(t) Few, I. ii. 1 . 4 : V. i. 6 . a.
to decrease, I. i. 3. i. ( 3 ) In a littirV.

1. 2. 4. ’

The 4th tone. Young, V. i. 1. 5.

(i) Still(adv.),IXr.i.6.i;ii.io.6. (a)

To exalt, VI I. i. a, 3. (3) To surpass, IL
ii. 2. 9: VII. ii. 22. 1. (4) go up

to court, V. ii. 3. 3. To ascend, V. ii. 8. 3.
(S) To add to, be added to.

Pi t 13. Observe

the grass, when the wind is on it
. . ., III. i. 2. 4.

the 48 bd RADICAL,

(r) A fault, I. ii. 4. 9. (a) To grudge
against, to blame, I. ii. 12. a: II. ii. 13. j.

To go to, to approach, 1. i. 6. a, 7 ; 7. 4.
6, 7, et ai., satpe. ^ ^

the 44 th RADICAL, J^.

To porso^te the dead at sacrifices,
i ^4 * *'®®‘'^'Place for their spirits, VI.

A cubit, II. i. 1. 8: IIL i. 4. 17; ii. I.

1,3: VI. 1 . 14. 1, 6 : ii. 2. 3: VH. ii. 34. 3.
The 4th tone. To stop, I. ii. ifi. 3.

the designation of Confucius,

L i. A 6; 7. 2, et al.

(■‘I the chief minister of the

sorereign f-ang, II. i. 2. 33, 33, et <0., saepe.
(a) A surname, II. ii. 12. i, 3, 7. A
apparently a double surname, IV. ii. 24. 3.

in,— generaUy ap-
^1^ to places, but sometimes to officii

® It is

applied metaphorically also to virtues, and

r = ni. k 2.

,3. 1- 10. 1, 3; compare II^ 2,10

In vn. ii. Sr. II, Jg their prin-

Cipies; compare IV. ii. lA B to

choose an alternative, II. it 3. i. In VII.
i- 36. I, 3, 3, ^status, position. In
VI ii. 9. 3, = to retain. Jg those
who stayed at home, I. ii. 6. 4. (3I
a name, IIL ii. 6. 3.

(I) A house, IIL t 3, a: IV. u. 81. i
1 surname,

Tube

Pla<5 in Tsin, V. I 9.^3^ “

lu

m

shu

chu

stoop to, II. i 9. 1, 3: VL i. 10. 6; ii 16.
i: VH. ii. 37. 7, ’

The 3rd tone. To drive away, IV. ii.
80. 5. •"

Shoes or sandals, made of woven
materials, HI. i 4. i, 17, r8; ii 10. 4:
VI. i. 7. 4; VH u. 80. 1, a.

To tread, V. ii 7. 8.

Belongings, = relationships, IV. ii.30. 5.
To collect, L ii 15. r.

THE 46 th RADICAL, fjj.

1 1 1 Hills, a mountain, II. ii 1. 4: HI. i.
sAon 4. 7: VI.i2.3; 8. 1. Uj ^ wooded hillSy
^ 3. 3. fJj hiU-paths, VH ii. 21 .

;^|i|,VHi24; ^^J,Li.7.II:
II. i 2. 38: VH. i 24; L it 15.

^}l|,V.i3.3;
^ n 6- 4^ li], VL i & i;

and jjj, L ii lA a; 16. i, — are all
zxAiQea of mountama.

, dangerons, unsettled, V. i. 4. t.

ko

lidli

ch'i

A mountain, by which was the original
seat of the Ch&u family, giving also its
n^e to the adjacent country, L ii 6. 3,5.

^*1, rV. ii 1. a. ^\il , see pj.

A small high hah VL ii 1. 1.

chin

(i) The name of a place in. Ch'i, IL ii
ch-ung lA a. (3) ^ aee jjj.

To die, — spoken of a sovereign, H i. 1.
p<ing 7 : V. i 6. 7 ; 6. i, 5, the horns

lowered to the ground, as when two bulls
__ are fighting, VH ii A 5.

Aeomerorbend of a bill, VH 1123. a.

A neighbourhood in the capital of Chi,
IIL a. 6. I.

Aways in the phrase ;|C ®,„not
to consider pure, not to conde^nd or

yw

M

yo

^ ^ IH i A n: VH

M’S* u. 34. 1.

^ Precipitous, VH i 2. 3.
yen

THE 47th radical,

jll A stream, IV. i 1. i.
ch'tam

^ To perambulate. ^ to make a

A»«n tour of inspection— spoken of the ancient
sovereigns, L n. 4. 5: VI. ii. 7. a.

IKDEX UI.]

CHINESE CHARACTEE8 AND PHRAS®?.

637

ch'do

chdu

X

kung

cKido

U

tru

a

%

hsiang

Nests, — shelter-huts, III. ii. 9. 3.

(0 the name of a place, V. i,

3. 2. (a) lu a name. III. ii. 6. a.

THE 49ra RADICAL, T .

(i) A workman, VII. i. 41. a. I'X.
the various workmen, IIL i. 4. 5, & “T
= a charioteer, HI. ii. 1. 4.
master of the workmen, L ii. 9. i. (a) In
opposition to °° officers, lY. i. 1. 8.
(^) T , the title of an ancient high
officer, V. i. 3. 3.

The left ^ to— on— the left

and right, I. iL 6. 3: II. ii. 10. 7: IV. ii.
lA I. » attendants, L it 7. 4, 5.

? disciples, 17. ii. 21. i.

Skill ; skilful ; to be skUful, 17. i. 1. 1 ;
V. ii 1. 7: TIL i. 7. 2; it 6.

Large, great, I. il 9. i : IIL i. 4. 18: 17.

i 6.

i, the thumb, HI. ii. 10. a.

A witch, — one who prays and makes
incantations on behalf of others, IL i. 7. i.

An order ; a difference, IIL L 6. 3': 7.

U. 2. 8.

THE 49 th radical, Q.

Self. Myself. Himself, yourself, — and
the plurals. Passim. Q the same,
U. L 4. 5. Observe HI. ii. 10. 5: VI. ii.
3. 2: VH L 9. 5.

(i) To stop, end, I. ii. 6. i : HL ii. 8.
I, 2, 3, «< at, sa^ ^ if I may
not stop, I. iL 13. a. Its most common
use is at the end of sentences in the
phrase tBB^. and there stop, >■
and nothing more. Passim. So tfh P, >
alone, 71. u. 2. 3. Also without the jjfq,
17. U.80. 5. >|(^ ‘P, , not to be able

to stop, what is the result of necessity, is
also fluent, I. u. 7.3; lA a, el at., saepe.
Pi , alone, at the end of clauses and
sentences, gives strong emphasis to the
previous assertion, L L 7. 16, ao: IL L
9 . I, 2 , «< saepe. ( 2 ) “to decline, VL
i. 10. 8 ; to avoid, 17. L 9. 4 ; to dismiss,
I. ii. 6. a. (3) Indicates the past tense.
Must be translated sometimes by teas,
were, I. ii. 16. i : 17. ii. 10. i : VL iL 13. 8.

A lane, IV. iL 29. a.

Til

skik

pa

#

hsi

pai

m

$hih

tdi

dCang

P*

fan

THE SOth radical, f|j .

A market-place, markets, I. L 7. 18 ; ii.
6.3; 11. a; 15. 1, etui,

V. il 7. I. In IL il 10. 7, '
is probably — ‘those who establish^ mar-
kets,’ rather than ‘ market-dealers.’ Ob-
serve IL 1 6. a.

Cloth, — of flax. III. 1 A 17 ; il A 3: VH.
il 27: ?n. 1 6. 5.

Always in the phrase ‘ little,’

few, IV. il 19. I ; 88. 2 : VL 1 8. 2 ; Vli
i. 16.

Cloth, — of silk, L 1 8. 4; 7. 34: UL
14.r7:7n.l22.a,3. ^ VL

il 10. 4; see HK.

(r) A ruler, or sovereign, the ruler ; —
us^ of Tfto and Shun, H 1 8. 9: 7. 1 1.
3,4; 2. a; ii. 8. 5. (2) H God, the
most High God, I. il S. 7: IV. 1 7. 5;
il 26. a.

A leader, H. 1 2. 9.

Formerly in the entering tone. To lead,
V. 1 A I.

(i) A military host, L ii. 4. 6; 10. 4;
11. 3: VL il A5,6. ^ 015, the royal
armies, 71. ii. 7. a. (a) A teacher, master,
IILll. 4; 3. ii; A la, i4,etaJ. So, it
015,17.17.3. (3) To make one’s master,
to follow, IV. 1 7. 4. (4) a plan-

tation-keeper, VL 1 lA 3.

master of the workmen, L il 9. i.

the Grand musio-master, L il A in.

So, 0j5 alone, LV. 1 1. 1 : VL 1 7. A ^
the chief criminal judge, L ii. 6. a:
n.u.6.i. 015, title ofa high officer,

IV. a. 27. r, a. ? IL il 14. 3.

A mat, mats, HL i. A i.

A girdle, a sash, VIL ii. 82. t.

Regular, V. il A a, 4. Constant; un-
changing, IV. 1 7. 5. “ average,

TTT 1 8. 7. constantly, V. i. A 3.

pieces of silk given as gifts

or presents, VL il 10. 4. So, alone,
V. i. 7. 3: VL ii. 5. i: VIL 1 37. a.

c, changing-like, sud-

i-q-

dcnly, V. i. 7. 4.

538

CHINISE CHARACTERS AND PHRASES.

[index III.

¥

p'ing

r*ien

#

hsing

y&

ya

poo

/«

M

hstoJig

THE 61sr RADICAI.,

(i) A shield, I. ii. 5. 4: V. i. 2. 3. (a)
To seek for, II. u. 12. i: VII. :i. 33. a.
(3) In names. the uncle of

the tyrant Chau, II. i. 1. 8: VI. i. 6. 3.

-H ^ HI- ii- 7- =-

( i) To be brought to a state of perfect
order. Spoken of the physical condition
of the country. III. i 4. 7 ; of its govern-
ment, III. ii. 9. II : rv. ii. 29. i: VIL ii.
32. a.

>. n. ii. la s : rv. i. 1. 1.

to make government even, to
dispense equal justice, IV. U. 2. 4. Com-
pare III. i. 2. 13. (a) Even, level, IV. i.

1. 5 : III. ii 9. 4. ^ , the day-break,

the time eoettlp between night and day,
VI. i. 3, a. (3) An honorary epithet, V.
ii. 8. 5.— L ii 16. i. (4) ^ j^, the
name of a place, II. ii. 4. i : VI. ii 5. 1, 2, &
A year, years. Saepe.

Fortunate, lucky; fortunately. III. i
2. I ; rv. i. 1. 8. Observe the idiom of
followed by IL ii 2. i ; lY. ii.
20. 5.

THE 82hd RADICAL,

Young, to treat as the young; the
young, L i 7. la ; ii 6. 3 ; 9. 1 : HL i 4.
8; ii 6. a; VI. ii 7. 3.

(i) Dark, IILi.4.15. (a) An honorary
or rather dishonouring epithet of a
sovereign, IV. i. 2. 4; VI. i 6. a. (3)
the name of a place, V. i 3. a.

The ist tone, (i) To hope, VII. i. 41. i.
(a) In the phrase little, few, IV.

ii 19. i; 88. a:"^ i 8. a; VII. i 16L
(3) In the phrase near to, or

expressive of a wish, I. ilTl. r, 3, 7: IL
ii 12, 4, 5.

Severei I. ii. 12. a; IL ii. 4. a. ? how
many, IV. i 24. 3.

THE 6Sbi> RADICAL,

(i) A kind of school, L ii 8. 4 ; 7. 34 ;
111. i 8. 10. (3) A due order, IIL i. 4. 8.

(I)l.q. a whetstone, V. ii 7. 8.
(a) = come to, IV. i 28. a.

A kitchen; shambles, I. i 4. 4; 7. 8:
IILiiO.q. the master of the kitchen,

? purveyor, V. ii 6. 6.

A treasury. ^ L ii. 12. a: III.
i A 3: VI. ii 9. I.

A kind of school, L i 3. 4 ; 7. 34: III.
i. 8. 10.

tau

yung

lien

Man

kaang

The oonrt below and before the hall or
principal apartment of a house, IV. ii
83. 1.

(i) A measore for determining the
len^h, L i 7. 13. (al A model, roles, I.
a. 4. 5: IL a 7. 2: IV. i 1. 8.

To measure, L i. 7. 9, 13.

An arsenal,

, the name of a State, V.i 3 . 2,3

(i) Rumerous, Jj^f multitude

ofthing8,rV.iil9.a. the masses

of the common people, L i. 2. 3: IV. ii 19.
I ; Vn. ii. 37. 13. the common

people, L i. 1. 4: iL iL 7. 3 , et d., saepe.
(a) In the phrase see

the name of a Book in the
Shh-ching, V. ii. 4. 4.

appears to be a surname, IV.

ii 24. e.

To pilfer and hide, VTL ii SO. 3. Not

weU made ; see the dictionary. L q.
below, and in Analects, II. 10. 4, 5.

(i) Ordinary, VL i 6. 4. (a) Merit !

to t^k of one’s merit, VIL i 13. 3. (3)
j^, a name of certain small princi-
palities, V. ii 2. 4.

Pure, disinterested; purity, modera-
tion, III. ii 10. 1, a: IV. ii 28 ; V. ii 1. 1 '•
VIL ii 15 ; 87. ii. (a) ^ a sup-
porter of the tyrant Chftu, HL ii 9. 6.

To hide, be concealed, IV, i 16. a.

A stable, 1. i 4. 4 : HL ii 9. 9. But
this is a v^gar form of the character in
the first text.

A kitchen, L i 7. 8.

(i) A house, adwelling-place, IH. i 4. i.
(a) A stance for a shop or booth, H. i. 6. ^
To levy a ground-rent on such stance, U.
i. 5. a.

A shrine or temple. Always in the
phrase see

To put aside, disregard ; to make void,
Li7.4-. IV.ii24.3-. V.i2.i-, 6.4-Vn.
i 26. 4 ; 41. a. To decay ; — spoken of
States, IV. i. 3. a.

Wide, III. ii. 2. 3; vn. i. 21. i ; 36. a.
wide-reaching praise, VX i. 17. 3-

INDEX III.]

CHINESE CHABACTERS AND PHRASES.

539

Hn

lu

p‘an

u

Mh

n

kung

tido

/«

jdo or

zdo

A granary. Always in connexion with
]^,I.U.12.a; ni.i.4.3: V.i. 1.3; 2.3;
ii. 6. A BA. the store>keeper, V. ii.

(i) The shed tenanted by a prince
mourning for his lather, III. i. 2. 5. (a)

THE 64tb RADICAL,

A courtyard. In the phrase ^£,
the coart, II. ii. 8. 6 ; IV. ii, 27.' 3.

THE 6&IH RADICAL, ii-

the name of an ode in the
Shih-cU^, yi. iL 3. I, a, 4.

Chess-playing, IV. u. 80. a: YL i. 2. 3.
^^7^, a name or nickname, VI. L 9. 3.

THE 66th radical,

To make a model, to imitate, IL U. 10. 3.

To murder; to be murdered. — Spoken
with reference to killing a sovereign, L
i. 1. 4; ii. 8. a: HL'il 9. t. IV. L 2. 4.

THE 67th radical,

Abow, Lii. 6. 4: IV.iL34. a: VI. i.9.
3 ; U. 8. a. ^ a bow-maker, IL L

(i) A younger brother, IL U. 9. 3: HI.
i.A,a,etaI., socps. Found often along with

X- But sometimes = relatives,

V. ii 8. I ; and in V. i. 8. a, it<=sister8.

you and your brother,
HL i i. la. sons and younger

brothers »y6atha Saepe. InILi6. 6, it
seems to « children; and in VILii.l.a, a
son. (a) Used for fraternal duty,
Vn. i 39. ai (3) disciples, H. i.

ILu.10.3; 1L3(.

IV. i 7. 3.

I, your disciple);

(i) To condole with, — on occasions of
death and monming, U. ii. 2. a ; 6. x :
III. i 2. 5; ii 3. X, a, 3; IV. ii. 27. i. (a)
To console, L ii 11. a: IIL ii 6. 4.

To draw ; to lead on ; to lead away, VI,
L 16. a; ii. 8. 9: VIL i 41. 3. i^j “to
take, m. ii 6. i. Sf -^5, to stretch out
the neck, Li 6. 6. ^

Rot. ihsstsi.

A bow, — the name of that belonging
to Shun, V. i 2. 3.

Weak, the weak, I. i, 7. 17; ii. 12. a:
HI. ii. 5. a; IV. i.7. I.

(t) To draw a bow, to display,

to be displayed, I. ii 6. 4: IH. ii 6. A
(a) -7- one of Confucius’s disciples,
IL i 2. ao: HI. i A 13. also

one of Confucius’s disciples, VIL ii 87. 4.
(3) A surname, BM IIL H. 2. i.

cViang

ch'iang

ck'iang

‘9

ckiang

Strong, vigorous, L i 5. i : IV. i 7. t:
VL ii lA a.

The 3rd tone. To make one’s self strong
to, IV. i 3. 4; lA a: VL ii 9. a.

Strong; strength, L i 7. 17; ii 11. 3.

To act vigorously at, L ii. 14. 3: VIL
i A 3. To force, HI. i. 4. 13. ‘ij^»by
dint of pressing, HL ii 1. 4.

A surname, V. i. 8. a.

koH

To draw a bow to the foil, VL i SO. i ;
VU. i. 41. a.

p'Sng

iSt

yi

wtng

u

chdng

m

THE 68th radical,

A sow, swine, I. i, S. 4, 5 ; 7. 04 ; VIL

i 22.a.

THE 69th radical, ^

(r) The bodily organa, VIL i 88 {If. B.)
(a) 'To manifest, be manifested, VI. i 6. 5.
Appearance, representation, L i 7. ii.

To cut, carve, L ii 9. a.

To display, give distinction to, VI. ii.

7.3.

A surname, HL ii A i.

THE eOiH RADICAL,

To serve, perform eervioe, IV, i 7. t:
V. ii 7. a. yj personal service, VIL

ii 27. A servant, IL ii 7. 3.

to make the will to serve, VL ii 6. 4.

(x) To go to. Passim,
tin ^- • ’ in all places and oiicum*
stances . . VIL ii. 81. 3 ; 87, xo, {»)
^ the past, VH ii. 80. a.

(I'l To exact duties ; exactions, L ii A 3;

H. i.' 6. a, 3; ii 10. 7: HL u. 8. i : VH.

ii 27. I. (a) To take,

(3) To punish, to execute royal justioe,

I. i 6. 5; ii 11. a, 3: HL u. 6. 3, 4, S:
VIL ii 2. a; A 3.

(t) To go to ; to march, I. ii A 6, but
the meaning is doubtful, (a) Seams to

be used for , and mi®. =to de-
cease, V i. 4. I.

540

CHINESE CHARACTEKS AND PHRASES.

[INDEX III

hdu

hsU

eking

te

Ilk

t^uvg

(i) To wait, to wait for. May some-
times bo translated by wnNI, II. i. 1. 9;
8. 1 ; ii. 4. i, et al., aaepe. (a) To treat,
have to, entertain, IV. ii. 28. 4 ; 31. i : V.
ii. 4. 4. In I. ii. 11. i, the two meanings
seem to come tc^ther.

To be refiractory and qnarrelsome, IV.
il 30. a. Is often written

Pitch-tubes, for determining the npper
musical accords, IV, 1 1. i, 5.

That which is after, (x) As a nonn.
Posterity, I. i. 4. 6: TV. i. 26. 2. An after

period, II, i. 2. 27. Futurity : here

may be considered = an adjective,

future. III. ii. 4. 3. (a) As an adjective.
Future, coming after, I, ii. 14. 3; 16. 1,
et al., saepe. (3) As a verb. To make an
after consideration, I.i. 1.4; ii.ll.a; Vix
ii. 4. 3, et oL To follow, keep behind, VI. ii.
2. 4. To follow after, succeed to (neuter),
rv. ii. 1. 3. (4) As an adverb. After-
wards Poutsm. Especially when preceded

by ^ or fSj. ^ meaning

aftenoardi, occurs once. .(5) As a con-
junction and preposition, after words and

clauses, generally preceded by ^ — after,
VL ii 7. 3, St al. ^

That, those. Saepe. It may be some-
times rendered conveniently by the third
personal pronoun.

(i) Slowly, VI.u. 2 . 4 . gently,

VI. i. 39. a. (a) A surname, HI. i. 6 . i,
3, 5: rv. u. la I.

A footpath, VII. ii. 21.

(i) Foot (adjective), IV. ii 2. 3. (3)

Merely, only, IL i. 2. 16; ii 9. 4: 13. 5:
rv. i 1. 3; 26: VL u. 8. 8. (3) A dis-

ciple, disciples, L L 7. a: IIL i 4. i, a;
ii 9. 14; rv. ii 22. a: VII. i i, 3.

(i) To get, to be got; both with and
without an objective following. Paseim.
When there is no objective, the sense of
the must often be supplied from what
precedes. to gain,

to get the regard of,L ii 4 . 3: IV. i 38.
I : VIL ii 14. 3. must get the

proper men,VLU.7. 3. ^^,VLilO.
7) 8. ^ ^ I2,. 'g,. (a) The

auziliaryean,cOMM, comes frequently
between and the verb.

To remove, ILL i 8. 18: IV. ii ,4. 1.

To follow — both phyncally, and = to
set aooording to, I. i 7. ai ; ii. 9. i, a:
IV. ii SO. a, et ai, sia^ to

tavng

loci

ch'eh

fd'

ksin

follow, be in the train o^ IV. i 24. i ; 25.
I. followed by ffjj means to fcHoa

up, — thereupon, thereafter, I.i7.3o; II,
ii. 10. a, etaL, but each chapter has its
proper meaning. ■«from,VL i 4. 2.

The 4th tone. followers in

immediate attendance, HL ii. 4. i; IV.
ii 31. 1 : VII. ii. 30. a.

a charioteer, IIL ii. 1. 5 .

L i 7. 13. The meaning is doubtful.

All round, the whole of, TV. ii. 83. i :
VIL i. 46. 1.

(1) To report, L i 7 . 10. (3) To repay,

to avenge. III, ii 5. 3.

The 4th tone. Again, IL i 1. i;2.x7;
U. 11. 3: IIL i 1. 3; 2. 4; ii- »• 10: IV.
i. 19. 3; V. i 6. 5; VIL ii 28. i. As a
verb, to repeat, to try again, III. ii. 1. 4 :
VII. ii 1. a.

( i) Small, slight ; in small degree, II.
i 2. ao; III. ii 9. 7: IV. u, 31. 3- VI. ii.
6. 6. J^, the dress of a common

man, V. i. 8. 3. The sentence to which
this belongs has been omitted in the
translation.—^ ‘He

assumed, however, a private dress, and
passed by Sung.’ (a) The name of a
State, II. i. 1. 8: n. i 6. 3.

To wait for, L ii 11. a : IIL ii 6- 4-

To be evidenced, VI. ii 15. 3.

I. ii. 4. 9.

name of a piece of music.

(i) To put away, IL i. 4. 3. (a) To

remove,- — as the msterifl* of a meal, IV.
i 19. 3. (3) The share-system on which

the ChAu dynasty divided the lands, HI-
i 3. 6.

Virtue, virtuous. Passfss. Used for

conduct in a bad sense, TV. i 4. i.

to stimulate and do them good,

i4. 8.

THE 6l8T KADICAl, 1^'*

(i) The heart ; the mind : — denotestha
mental constitution genarally. Saipe. See
note on IL i 2. (a) In a name,

II- ii- *- 3i 4-

Must,used as an auxiliary, and to aaaart
^aownatisneeessaiy. Often •■'wlutt'wiU

oertainly, wonld certainly; to be sura to.

I'***’"*- 411. only oeours onoe, VIL

ii. 37. a. ^

IHDIX III.]

CHINESE CHAHACTEES AND PHRASES.

541

(i) To bear, to endure, V. ii. 1. z, 3, od.
jAn or UKZi^ a heart that cannot bear
the sufferings of others. So M>KZ
j^, ILL 6. I, 3, 3: IV. U. 1.5. (3) To
harden, to make enduring, VI. ii. 16. a.

It

ts'un

To reflect, consider. It ^

measure by reflection, L i. 7. 9.

Mh

mmg

(i) The will; aim, purpose. Passim.
In IL i. 2. 9, 10, it appears to be used
synonymously with In V. i. 4. a, it

=the aim or scope of a writer.

VI. ii. 16. a. bent on

or directed to, is common. We have the

phrases-^ in. u. 2. 3, al.j ^

VIL in 16, et cU.; ^ Vll. i 33.

ii.6. 4; ^ ^vVI.

i. 9. 3; -f- , a determined scholar,

in. U. 1. a: V. in 7. 5. (a) A Record, a
History, in. L 2. 3; u. 1. i.

To forget; to be forgetflil of, I. U. 4. 7 :
n. i. 2. i6: IIL L 2. i; ii 1. a: IV.i 1.
4; ii 20. 4; V. i 1. a; ii. 3. a; 7. 5: VL
ii 7. 3; VIL i 8. I ; 36. 6; ii 87. r.

jRl True-hearted ; tme-heaitedness, sin-
oerity, L i 6. 3: Ut i 4. 10: IV. ii 28.
^ 5) 6; 81, i: VL i 16. i: VIL i 82; ii.
37. II.

To be cheerAil, to find pleasore, L i. 7.
14, IS-

to be and look ashamed, V. i

no 2. 3.

To blush, Vn. i 20. 3.
tso

Je'iodi

sze

eH

•ft

yOon

To be angry; anger, 1. ii 3. 6, 7, 8; 9.
i: IL u. 12. 6: in. ii 2. i: TV. i 18. a;
V. i 3. 3.

(i) To think; to think of, 1. ii 6. 4;

11. i 2. 4; 3. a; 9. i: HI. i 6. a: IV. i

12. a, et aL, saepe. Thinking, thoughts,
IV. i 1. 5 : V. i 2. 3. (3)

dasignation of Confudos’s grandson, II.
ii 11. 3, 4; rV. ii. 31. a, 3; V. ii. 3. 3; 6.
4» 5; 7. 4; VI. ii 6. 3.

indolent and indifferent, IL

i 4. 4.

Urgent, earnest, HI. ii 8. a, 6: IV. ii
29. 4: VIL i 46. I (y.B.)

The nature, — generally used of that of
nun, HL i. 1. a, and especially in the
6th Book, Part L Appli^ generally, or
away from man, IV. ii. 26. i ; VI. i 2. 3 ;
8. 1. To be natural ; to possess, to enjoy
bynatnre, VIL i 21. a, 3, 4; 30. i ; ii 24.
I, a; as. I.

To murmur, 1. ii 11. a : VI. ii. 3. i, a,
3> 4, St al., saepe. ^ to murmur

W

nt

ti

ch'u

}idng

k*ung

Ando

against himself, to become contrite, V. i.
“•S' II. ii 13. I ; compare IL

i 7.. S- dissatisfied, V. i 1. 1 ;

compare I. ii. 6. 5. Resentment, L i 7.
14: V. i 3. a.

u alarmed, IL i 6. 3.

Constant, fixed ; constantly, generally,
L i. 7, ao : III. i. 3. 3 ; IV. i. 6. i ; ii 28.
3: VL ii. 16. 3, 4: VII. i 18.

To fear, be afraid ; sometimes = our lest,
L i 7. aa; ii 3. 8; 14. i: IL i 7. i ; IIL
L 2. 4; IV. i 16. i: VIL ii 1. 3; 87. 13.

The 3rd tone. To feel pleased, IL ii.

7.4.

The principle of reciprocity, making
our own feelings the rule for our conduct
to others, VII. i. 4. 3.

The appearance of being without sor-
row, V. i 1. a.

Licenses ;gjtJ^,lILii9.^

tA'ih

kung

i

ch'ido

The sense of shame; to feel ashamed
of; shameful, L i 5. i ; ii. 8. 7 ; IL i. 7.
3, 4: rV. i 7. 3, 4; ii. 18. 3: V. ii 6. 5:
VL ii lA 4: VIL i 6; 7. r, a, 3.

Kindness, L i 7. 10, la: IL U. 2. 4:
rV. ii 30. 4.

To respect, honour, IV. i 1. 13 ; 16 : V.

ii4. i ; 6.3. ^^,VI.i6.7 .vn.

i 87. a, 3. ^ = gravely complaisant,

IIL i 3. 4- wanting in self-

respect, II. i. 9. 3.

(i) To stop (active and neuter), IIL ii.
9. 9, 13, To rest from toil, L ii A 6.

to test in quiet, IIL ii 9. 5. (a)

To grow, applied to trees and to the mind,
VL i 8. I, a. (3) A name, V. i 1. a; ii.
3. 3.

to be disquieted and grieved,
VIL ii 19. 3.

ti

Brotherly duty ; to bo obedient as s
younger brother, 1. i. 3. 4; 6. 3; 7. 34:
UL ii A 3.

(i) To be pleased ; to be pleased with,
1. U. 10. 3; 11. a: II. i 1. 3, 13; 3. a; 5.
I, 3 , 3, 4, 5, et al., saepe. Is sometimes fol-

lowed by M’ V. i 8. 3: VI. ii 4. 5, 6.
(a) To please,
i; ii 2. 5: VI
^vn.ii9.

VIL i 19. a;
i 4. 4.

give pleasure to, IV . 1. 12.
. i. 7. 8.— Observe -jS ^

542

CHINESE CHARACTERS AND PHRASES.

[INDEX III.

m

AuMn

To repent of, V. i. #. 5.

Calamities ; what causes sorrow and
grief, IV. i. 23; ii. 9. i; 28. 7: VI. ii. 2.
3; 16. 4, 5; VIL i. 18. a. Whatwill en-
danger life, VI. i, 10. a, 3, 4. To be grieved,
L ii. 15. t : II. U. 9. 3.

famished, to be distressed. IL

i. 1. II.

angi7-like, IL U. 12. 6.

King

(i) The feelings proper to humanity,
cK'itig VL i. 6. s; 8. a. (a) the truth, or

reality, rV. ii. 18. 3. {3) 4s= the quality
or proper nature. III. i. 4. i8l

To be deluded, perplexed, II. L 1.7; VL
JJJJ i 16. 3. To be in error, IV. ii. 29. 7.

uei

A particle, both initial and medial.
Paxtitn, It almost always means only.
Observe its use in quotations from the
older classics.

0

wu

fo

ektU

(i) To be kind ; kindness, HI. i. i. 10:

IV. ii. 2. a; 23. (a) An honorary epithet,

•f: H i 9. a, 3, St «l.-^ ^

V. ii. 3. 3.

Wicked, bad; wickedness, IL i. 2. 4;
9. i: IV. i. 1. 7; 16- i; 18. a; ii. 26. a:
V, ii. 1. i; VL iL 7. 4.

To dislike, detest, hate, LL4 . 5; II. i.
4. 1,3; 9. 1,etal.,aa4ps.
n. i. 6. 4, 5: VL i. 6. 7.

The ist tone, (i) How, L L 7. 7; ii.
8. s, all sospe. it is sometimeB fol-
lowed by j£, adding an exclamatory
force to it, L i. 6. a; IL i. 2. ii : V. iL 6.
3: VL a 12.1. where, how

does it consist with7I.L 4. 5: 1ILL8. 7;
VL L S. 4: VIL L 38. 3. is both

initial and final (a) An exclamation.
Oh 1 IL L 2. 19; a 2. 4; 9. a.

To be lazy, IV. a 80. a.

To have mental anxiety, to be afraid,
IL L 2. 7.

ck'im

To commiaerate, ^ @ IL

i- 8. 3, 4, 5: VL L 8, 7.

Unintelligent, stupid, L L 7. 19.

Transgression, error, IV. L L 4.

dt

sMn

hui

(i) To be better, — spoken of disea-se, II.
il 2. a, 3: HL L fi. I. (s) To surpass,
rV. ii. 24. I, Followed by VL li.
11. X : VIL L 89. i, 4. (3) To mcreasc,

VI. a 8. 4.

To think, IV. L 26. 1. One's own ideas,
V. L 4. a.

To love ; to care for, I. a 6. 5 : III. i. 5.
3; a 9. 9: IV. i. 4. 1 ; a 28. a, 3; V. i.
La; 2.4; a a: VI. i.4.4: 18; 14. r:
VU. L 14. 3; 16.a; 26. a; 87. 1 ; 45; 46. I ;
a 1. I, a. ^P=togrudge,Li7. 5, 6, 7.
To be hated, Vli. ii. 19. 3.

To be ashamed, VIL L 20. 3.

To complain, annonnce their wrongs,
L L 7. i&

(i) To be oarefiil, to be cautious, I. ii.

7. 3: IL i 7. I. (a) A surname, AH. ii

8. I, 4.

To be* kind to ; affectionate, IV. i. 2. 4 •'
AH. ii 7. 3.

(i) To be dissatisfied, H. iL 2. 4. 13'
To be satisfied (also read ck'ieA), Il.i 2.15.

To desire, to affect, IV. i. 6. 1. Todesire
with affectionate longing, V. L 1. 1, 5 : VI.
as. 5.

To feel ashamed, H. a 9. 1.

Wickednees ; hidden wickedness, L ii.
4. 6: AHL ii 87. 13.

To despise; to neglect, L ii. 12. a: II.
a 2. 6: III. L 8. 13.

Intelligence, discernment, IL L 1. 9’
VIL i- 18. 1.

To think anxiously; to be anxious
about, IL L 2. 5 ; ii. 11. 4; AHL L 16. i ;
18. 3. Anxious thou^^ VL iL 16. 3-
^^,VLai8.a.

Congratulation ; to bo rewarded, VL
a 7. a.

To be sorrowful; togrievefor; sorrow,
cause of distress, L a 4. 6: HI. L 4. 7, 8,
9: IV. i. 9. 5; a 28. 7 ; 29. a : V. i. 1. 4:
ii. 8: VI. a 16. 5: VH L 27. a; a 19. 3’
^ ^-‘aUttlesicknes^’H.

a 2. 3. Observe
3*

To hate. Batthe tA-rt is donbtftil, VII*

ii. 19. 2.

^ see

To dread, to shrink from, HL L 4. ^

INDEX III.]

CHINESE CHARACTERS AND PHRASES.

543

To sorrow, IL i. 9. a : V. ii. 1. 3.

mm

1^ appesrsnee of being snr-

VM prued, tboughtfol-like, HI. i. 5. 5.

To feel indignant, vexed, I. i. 3. 3 : VII.
han “• ®'

A name, VU. i. 86. i.

ying

The 4th tone. To answer, II. ii. 8. a:
11. a: h. ii. 1. 8.

To incur tbe resentment of, V. i. 2. 1.

tui

To repress; to punish. III. i. i. 16 ; ii.
ch'ang ®' i®-

Admirable, VI. i. 6. 8.

i

Weak, timid, V. ii. 1. 1 : VII. ii. 15.

lu

To cherish in the thoughts, VI. ii. 4. 5, 6 .

hwai

To be suspended, -^if hung up by
Wn the heels, II. i. 1. 13.

fll ^ alarmed, IL i. 3 5; III. ii.

cli!i 2 . i; 9 . 8, 10, tt.

THE 62ro RADICAL,

■X A spear, L iL 6. 4.

ko

^ ThewUdtribe8oftheWest,ra.i.Ai6;

tung ti. 9. ta.

fi?* (i) To perfect, complete, I. i.2. 3: IV.

i. 1. 1 : V. i. 9. 3: VL ii. 6. 5 : VII. i. 40^3-
Observe aiAs; and

VIl. i. 24. 3. To bo perfect. III. ii. 8. 3;
VIL a 14. 4. To become completed, IV.
a 2. 3: VII. a 21. (a) Spoken with

reference to music. Confucius is called

a oomplete concert, V. a 1. 6. j
(3) A snmame, 111. i. 1. 4. In a doable
surname, VIL a 29. (4) the

name of a book in the Shh-ching, VII. ii.

8. a.

^ (i) I, we, mo, ns; mv, our. Poaeitn.

Observe ^ am. a 9. 9: VII. i. 26.

*:and;J^ Handrail inVLi.4.4:

10. 7. (a) one of Confucius’s

disciples, IL i. 2 . 18, 35, a6.

(i) caution; a caution, ILL i. 2. 5;
chieh a 2. a. beware, L a 12. a.

Cantioas, using precautions, IL ii. 3. 4.

• to fast, IV. a 35. a. Aooord-
wg to the dictionary, thU meaning may
be rednced to the preceding. (3) To
rasne a proclamation, I. ii. 4. 9.

To do violence to, VL i. 1. a. This
cj’jQn- character has several other pronuncia-
tions.

(t) Some (both singular and plural),
I.i.3. 3; a 10. 3; 15.3; 16. a, ef a/.,sa«pe.
(a) Perhaps, H. ii 2. 6.

2. 3. This meaning and the other are
connected, and the dictionary gives them
t<^aer, saymg that is a word of
uncertainty. Observe I. ii, 16. 3; II. i
4. 3; a 6. a: IIL i. 4. 13 , 17, 18; V. i 7.
7:VLi.6.7. (3) Used for :^.VI.i.9. i.

,L£il

(i) A kind of axe, I. ii. 5. 5. (a) Eela-
tives by affinity, L ii 7. 3 : II. ii 1. 4, 5 ;
V. ii. 9. I : VII. i. 34. i. Used as a verb,
to consider him as a reUtive,
VL a 3. 3. (3) Sorrow, grief. III. i 2. 5.

ae appearance of being sorrow-
ful, 1. i. 7. 9.

A kind of spear, IL ii. 4. i.
chi

To collect, L a 6. 4.
chi

’Sk (x) To put to deaa, to slaughter, III.
ii 9. 6; rV. a 4. (a) Disgrace, IV. ii.

30. a.

(i) To fight, to conduct battles ; fight-
^ mgs, wars, I, i 8. a; 7. 17: II. a 1. 5:
^ rV. iU. a, 3 :VLa 8.3; 9.3:VU.a2.
I ; 4. r, A making them fight,

leading them to battle, VII. ii. 1. 3. (a)
A name, IIL i. 3. 13.

(i) To carry on the head, L i. 8.4 ; 7.34.
(3) A somame, IIL ii. 6. i. — III. ii. 8. t.
(3) A name, IIL ii. 10. 5.

THE 63b» RADICAL,

& A door, — properly an mner door, IL i.
hi 4. 3: IV. a 29. 7. e, VL ii. lA 4 :
VII. i 23. 3. ' ’ ^

^ To be distressed, reduced to straits,
VIL a 18 .

(Sf (i) A place, m. ii. 6. a : V. i. 2 . 4.

(a) The compound relative what, = that
** which, those which. Passim. Sometimes
it is simply ae relative, the antecedent,
a we may so call it, being expressed, as
in ^ The idea of piocc

as ae antecedent often enters into the
phrase where it is thus used.

are to be marked, VIL i 7. a ; ii. 1. a ;
81. I, 3 ; 87. a, lo, rt al., soepe.
whereby, ae whereby, is very common ;
and alone, has sometimes ae same

544

CHINESE CHAKACTERS AND PHRASES.

[INDEX nr.

force. Observe VILi.43. I

(compare IV. ii. 28. 7) ;

in. i. 2. 3: vii i. 35. 4;

ii. i*.t;^^^.vi.i. 14 .,:^

^±,V.i.8.4;fi^^^,

IV.ii.n.

ii. 2. 9; IE i. 2. ao; pjy

1. ii. 46. I ; ^ ^ ^ L ij. 4. 9.

In the phrase

, in. i 3. 7.

sAdu

THE 64th RADICAL,

The hand, hands, U. i. 1. 6: IV. t 17.
I, 3; 27. 3 (N.B.); a 8. i.

lia

k'au

fi

ch'^ng

«

pd

tiuk

The natural powers; abilities,!. ii. 7. a;
VLi. 6. 6, 7; 7. i; 8. a: VILii.29. In
the concrete, ^ men of good talents, IV.
a. 7: VI. u, 7. 3: VII. i. 20. 4.

To rap, knock against, TV. a 24. a.

^ support, sustain, IIL i. 3. 18.

(i) To receive, I.i.4. i. (a) To receive
and carry out, UL ii. 9. 6, 13.

V.i. 6. a. A passage here has been omitted

S’ ft ® ®

— ‘ that Ch't was a wise and worthy
prince, able reverently to receive and
carry on the principles of Yu, and that
Ya assisted Yu only for a few years, con-
ferring benefits on the people for a short
time.’ (3) To resist, IIL u. 9. la. This
is the meaning assigned by Chfl HsL

VLi.*T^ with one hana

(i) An initial particle, • come now, L
t- 7. 14. (u) Or, L i. 7. 16. Followed by
IL ii. 4. 3 : HL ii. 10. 3. (3) To

repress, HL U. 9. ii.

To break off, L i 7. ii.

To take out, IV. ii. 24. a.

To shake off, to confound,

Soa S. i-q- 505. to assist;

m

pdo

iB

chu

pd

chu

ehueh

chao

To embrace^ encircle, ^ so

round the gates, i. e. to guard them, V. ii.
6. 3; 6.3.

To resist, to reject, VII. ii. 80. 3.

(1) To puU out, VII. i. 26. i. (a) To
rise high, II. i. 2. aS. In this meaning
it should probably be read p'o; see the
dictionary.

To detain, VIL ii 35. 3.

Stupid, VII. i 41. a.

(i) To caU, to summon. III. ii. 1. a:
V. ii. 7. 5, 6, 7. (a) To tie the legs, VII.
ii. 26. a.

m

sJtdo

Used for the name of Shun's

music,

music, I. ii. 4. 9.

n

pdi

ch'anff

To make an obeisance ; to pay one's
respects, IL i. 8. a: IIL il 7. 3: V. ii. 6.
4,5-

To deliver, rescue, L ii. 11. 3.

hUTig

w

ei'ih

To grasp with the two hands, VI. i. 13.

To hold, to grasp, II. ii. 4. i. Applied
to the will, — to maintain, II. i. 2. 9, 10.

chih

A finger, VI. i. 12. 1, a ; 14. 4. To point
out, =meaning, scope, VI. ii. 4. 4: VII. ii-
82. I.

cAdn

To push. A push, IL i. 2. 4.

(r) To stimulate, IIL i. 4. 8. (a) To
bring to a close, to wind up, — ^in music,
V. U. 1. 6.

(1) To take under the arm, 1. i. 7. n.
(a) To presume on, V. ii. 3. i : VII. i. 43. a.

km

k'todn

A itaDie, VTL it 29. i.

To beat and hammer. 189 ^S .tomake
sandals, IIL L A i.

chUan

To remove, V. i. 2. 3.

To give, — properly, with the hand, iV.
i. 17. 1. Gener^y, to give, IL u. 10. 3-
To give up, surrender, TTT. ii. 6. a.

p'dtt

To collect imposta. exacting,

able ministers, VI. ii; 7. a.

Chang

(1) The palm, L L 7. la: IL i. 1. 8; 6- *•
bears’-pawa, VL L 10. i. (a)
To manage, direct, HL i. 4. 7 ; IL 1. 4-

INDEX III.]

CHINESE CHARACTEBS AND PHRASES.

545

m

f-hueh

chi eh

m.

i'ui

k'xcH

yi

yang

yen

mo

Inrc

piao

To arrange, to regulate the course of,

IIL i. A 7.

To dig, IIL ii. 9. 4 : VIL i. 29. 1.

To come into contact; to have inter-
course with, (i) To receive, admit to
one’s presence, V. L 3. 3. (a)
to have intercourse with, VI. ii. 4. 5, 6.
But in L i. 8. a, being crossed,

spoken of weapons. (3) to let

the water of rice strain off through the
hand, V. ii. 1. 4: VII, u. 17. (4) Used

of the manner in which a present is
offered, V. ii. 4. 3.

(t) To push, V. i. 7. 6 j iL 1. a. (a) To
push out, carry out, L i. 7. la. To con-
sider, prosecute the study of, II. i. 9. 1.
In these two cases, we should read the
character ch'&i.

To cover. Applied to the bodies of the
dead. III. i. 5. 4; to the nose, IV. ii. 25. i;
to wickedness, IV. i. 16. i. To cover =
to make good, to come up to,'VTI. ii.37.6.

To examine, to calculate, IV. i. 1. 8 ;
ii. 1. 4.

To lift with the hand, to carry,

^2* 1^ ’ children carried in the
aims, VIL i. 16. a.

To salute, with the hands joined before
the breast, ^ to bow to, HI. L 4. 13; IV.
U. 27. 3.

(t) To display, bo displayed, put forth,
III. it 6 . 6 . (a) A kind of battle-axe, I.

ii. 6 . 4 .

Used for to cover up, V. t 2. 3 .

To pull np, IL t 3. 16.

To feel with the hand, to adjust, VI.
ii. 1. 5-

(i) To draw, — spoken of a bow, VI. i.
®' 3- to press, to hold fast, IL 1 9. x
(a) To draw out, to rescue, IV. 1 17. i, a, 3.

to be fighting together, VL

ii. 4. 3.

To diminish, to be diminished, HI. ii.
8. a: VIL t 21. 3.

(t) To seize, IV. U. 3. 4: VIL it 23. a.
(a) To strike with the hand, VL t 2. 3.

To drag, to drag away, VL it 1. 8 ; 7. a.

To mb, t e. to mb smooth, VH. 1 26. x

To beckon, to motion to, V. it 6. 4.

/«

thih

thdu

ilk

kuttg

To bend, ^'^^,toflinch from strokes
at the body, IL t 2. 4.

(i) To tranquillize, =^to subdue, 1. 1 7.
16, (a) To hold, to gi-asp, 1. ii. 8. 5.

To SOW; to disseminate, IILtS.a: TV.
t 1. 7: VI. t 7. X

To beat, H i. 2. 4: IIL ii. 6. i.

=to oppose, 1. t 6. 3.

To choose, L it 14. a ; 16. 2 : II. i. 7. a :
IIL t 8. 13: IV. it 28. &

what was there to choose between
an ox and a sheep? 1. i. 7. 7.

To beat, strike, , V.it5.3; 6.3.

To hold last, — spoken of the mind, VL
t 8. 4 : VIL t 18. X principles,

IIL ii. 10. a, 6 . In this meaning it should
be the 4th tone, according to the dic-
tionary.

u

the thumb, III. it 10. x

To stretch out and expand,

^ IL i. 6. 7.

To encounter, to press near to, VII. it
23. a.

(t) To steal, — upon occasion offered,
HL it 8. a. (a) To bare, VIL it 28. a.

To act for, undertake one’s duties, V. t
4. 1. ^^£°=a plurality of offices, VL it
7.3.

THE 65th RADICAL,
Used for 1^.

the four limbs,

IV. ii. 30. X

THE 66rH RADICAL, J^.
To take back, IV. it 8. 3, 4.

(i) Lq. 0f , some, IIL it 5.

5. (a) Appears to be a mere expletive,
Lt2.3. (3) i!kB , the appearance of
a fish let go in the water, V. i. 2. 4.

To alter, change (active and neuter) ;
to reform, H. it 9. 4: IV. i. 2. 4; 14. i

(?!c

3 : VH. i. 41. X Observe ^ ^ and

|jj^,ILu.l2.4,5.

with an altered mind,’ V. t 7. 4. In II.

t 1. 10, -does not need more.

(i) To attack, IL t 6. 6; it 1. a, 5;
V. t 7. 9. expose one’s errors,

IV. t lA I. (a) To undertake, to pro-
CM^ to do, L i. 2. ^

VOL. II.

N n

546

CHINESE CHARACTERS AND PHRASES.

[INDEX HI.

tk

fang

1^C

eking

Ando

ektao

(i) To banish, — spoken of men, animals,
and doctrines, I. ii 8. i: III. ii 9. 4, 10,
13: V. i. 3. t. a, 3; 6. 5; VII. i. 81. i, a.
(a) To lose, let stray ; stray, lost, VI. i.
8. a; II. a, 3, 4: VII. ii. 26. a. (3) Dis-
solute, self-abandoned, 1. i. 7. ao ; IIL i.
8. 3 ; ii. 6. a. So IIL ii. 9. 9-

(4) to eat immoderately; but

other meanings are given to the phrase,
VU. i. 46. a.

The 3rd tone, (i) To, going on to, I.
ii. 4. 4 : IV. ii. 18. a : VII. ii. 26. a. (a)

'ift! 1^1 » designation of Yfto or (? pos-
sibly) of Shun, III. i. 4. 8: V. L 4. i.

Oovemment. PoastM. the prin-

ciples and business of government, VU. ii.
12.3; 28. So

Hie administration of government, is very
common; but it = to give law to, in L in
11 . 1 : rv. i 7. 4 . rv. in a i.

^ practise a government, is
common. ia ftlso found. Ob-

serve

The cause or reason of a thing, (t)
there being a cause,
there being no cause, IV. ii. & 3, 4: VIL
L 20. 3(^.5.) Observe alone. III. L 6.
3. At the end of a danse, = because,
VL t 6. 4: VII. i. 21. 3. Observe in
... ;^i^,vn.ai.a. (a)|^ and
in continuation of a subject,
— therefore, thus. Passim. (3) Facts,
phenomena, IV. ii 26. i, 3. (4) Ancient,
old, L ii 7. i: II. i 1. 8. ]|f^coId ac-
quaintance, VIL i 43. a.

= to be prepared to die, to
strive to death, I. ii la a; 16. 3.

To teach. Saepe. Instructions; lessons,
L i. 8. 4; 7. 34: IV. i, 14.3, 3. Observe
i 2. 19; and V. ii. 4. 4. Pronounced
in the xst tone, it » to call in, to employ,
I. ii 9. a.

Alert, intelligent, and active, I. i 7. ig •
IV. i 7. 5.

To save, L ii 11. i ; 12. r : III. ii 6. 5 :
V. i 7. 6. put out, to save from

fire, VI. i 18. i. = to part, to stop

from fighting, IV. ii 29. 6, 7.
to save themselves from death, L i 7. aa.

(i) indolent indifference, idle

sauntering, IL i 4. 4. -(a) A name, VI.
iil5.i. (3) a designation, IV.

i. 24. I ; 26. I ,- ii. 2L 3.

P*

lean

tun

m

cMng

sAu

ekdng

lien

todn

fr

chin

To ruin, IV. i. 8. i. To be defeated, I.
i 5. I : VIL ii 1. a.

Worn-out, VIL i 35. A

To venture, dare, presume. Saepe. ^
1^, ‘I venture to ask,' is a common way
of asHng a question. Observe ^
n. ii 11. 3.

(i) To be scattered, L i 5, 4; ii. 1. 6;
12.a:‘IL ii. 4. 3. (a) A surname, YII. ii.
88.3.

(i) Generous, V. ii 1. 3: VII. ii 15.
(a) To manage; but this meaning is nut
found in the dictionary, II. ii. 7. i.

To respect, revere ; the feeling of rever-
ence ; reverential, IL ii 2. 4: IIL ii. 2 2 :

rv. i. 2. a; 4. i, e< al., saepe. ^

VI. i 6. a, 3, et oi On the difference
between the terms, see IV. i 1. 13.

To set forth, ^

(1) Number, IL ii. lA 4. Several, I. i,
3. 4: IL ii 2. 3; 6. 1, etai,sa<ps. ? a few,
VILi89.3. (a) |||;=anart,VLi.9.3.

Close, elose-meahed, 1. i A 3.

An enemy, 1. i 5. 5, 6: IL i 2. 5 ; 5. 6;
III. ii. 6. 4 ! IV. i 7. 5, 6: VII. li. 3. 3 ;
4.3. Hostile, VLiilA 4:VIL ii. 2-3-
To be an enemy to, to oppose, 1. i 7. 17 ;
ii 3. 5: VIL ii. 4. 5.

I. q. To drive, ohase, IV. i 9. 3. 4-

To marshal, 1. ii 3. 6.

Toingsther. The ingathering, — spoken
of the harvest, L ii. 4. 5 : VL ii. 7. a.
all taxes and imposts, 1. i 6. 3 : VU.

i^. I.

THE 67th RADICAL,

(1) A character, aa delineated, = a word,

V. i4. a. (a) Style, method of comp«-i-

tion, rv. ii 21. 3. (3) Elegant, adorned,

VI. i 17. 3. To adorn, IV. i 27. 2

(4) An honorary epithet, L '•

2. 3, et at., aaepiasime . — IL i- 7.
a: rV.ii21.3, — |^^.^,Lii 18,41 oi.

THE 69rH RADICAL, JPf".

A bill,— a general name of all crooked
knives, ^ JY, I-i-3-3! VLiA I, 2-

An axe. Jf^, see above.

INDEX III.]

CHINESE GHABACTEBS AND PHBASES.

647

chan

Hr

hsin

ir

cho

w

iwan

I 7

fang

yO.

M

ohiA

tAti

To cut in two, = to terminate, TV. ii.

22. r.

(1) This, these, I. i. 4. 6; 7. la; u. 6.
3, 4, et aU, aatpe. (a) As a eoiyanetion,
forthwith, then, thereupon, t e., L {.8.5:
II. L 6. a; HI. ii. 7. a; 8. 3; VUL ii. 87.
3, 8, 13. In seyeral eases we can hardly
tell whether to take the character as a
conjunction, or as the demonstratire, fol-
lowing its antecedent, to give emphasis
to the sentence. Observe also I. ii. 8. 6,
and 6. 4, where it seems a mere expletive.
(3) ^ I- ^ “ instant, VL

i 6. 4. (4) In a name, lY. ii. 24. a.

New, III. i. 8. la.

To cut, hew, L ii. 9. t.

In the phrBae,‘^^||| ^
mound, IL ii. 10. 6, 7.

jr, a conspicuous

THE 70m RADICAL,

(l) That which is square, IV. L 1. 1, s ;
2. I. Square, the a^ective, — tailp^ned
by the dimension, 1. i. 6. a; 7. 17, aL,
•saqie. Observe the note on V. ii. 8. 4.
(a) A quarter, region, direction, III.4. i:
Vi. i. 2. 1. The phrase ^ is com-
mon. without reference to their

where-from, IV. il 20. a. (3) class,
a resemblance, Y. i. 2. 4. (4) To neglect,
viola^ I. ii. 4. 6. (5) As a oonjun^on,

-1^ HL L <. 16! 116 . 4 .

Paaaim. (i) A preposHion, in, at, on.
But after many verbs and adjectives we
must translate it variously, — by, to, from,
tc. Ac., and often it nec^ not be trans-
lated at alL down to, coming

to, fte., is common. After the po sse s si ve
^jj^oin relation to, and so, some-
times, when not preceded by Z Hk
= compared with, ITi. 2. 33. After
it is common, and what may be called
composite verbs, such as

Ac. (a) Than, forming uie com-
parative degree of preceding adjectives.
8aept. But observe II. i. 2. a8, at the en A

(i) Howl I. i. 2. 3. (a) Mm the
name of a place, m. ii. 10. 1, 5, A

To give, to dkpense; to be given to, to
be shown, I. L 6.3; 7.18; ii.A3: IV. i.
». 1: V.t6.a: YI.i.17.3: YII.i.8im:

The rat tone.

IV. ii. 88. 1.

h*aan

m

eltbtg

m

c4l

0

S

ftm

Dodgingly, s-seeretly, lY. ii. 88. 1.

A flag, with dragons emblasonsd, and
bells attached, Y. iL 7. A

A flag, — of silk, uuemWasoned, Y. ii.
7. A

(i) A white cow’s tail, — ^naed to make
signals with, streamers. LiL LA

7. (a)Lq. very old persona, L iLll.4.

(i) Hosts. Properly, 500 men make a
j|j^,LiL8.A (a) A stranger, a traveller,
L L 7. 18: H. i. A 3: TL it 7. 3.

^ 8oing round, the tnmingi of
the body, YU. il 88. a.

A flag; — made of feathers suspended
from the top of the stalL lU. u. 1. a: Y.
ii. 7. 5, A

Hie bead of an arrow. III. L 3. 5.

THE 71ar RADICAL,

A particle of past time. Hay often be
translated by have, having; having been,
L i. 8. a: II. i 2. 10 (N.B.), iS, 19; it A
i(jr.&); «.a(Jfja.); lU.tA 13; it 9 .^
etei.,aaept. Obaerre^^,Y.t7.4;

. . . {fij.VL t lA 3; and|^‘Qj,VL
it lA & In these and similar instances
there should be a comma after gt- It
does not form an adverb with the cha-
raeter that follows.

THE 72 bi> radical,

(i) The sun, L t A 4; U. it 9. 4; V. t
4. I : VIL t 24. a. fa) A day, days, the
day, U. it A I : lU. it 10. i : IV. i. 24. a ;
iL 8. S; 8, 4: 20. 5, rfol. >

, to-day, n. t A 16; s( at

mu , to-morrow, IL it A a, et ol. It

Q , formerly, U. it 7. i, at 0 ,
all the day, lU. it 1. 4. 0 ,

Q , in no time, L t A 3: IV. 1 1. 9.
Q the solstice, IV. it 26. 3: but
YL 1 7. a is different. ^0 , in winter,
VI.tA5. mB , leisure days, L i. A 3.

0 ^ to exert the strength the
wSj)le day, IL it lA A 0 alone -
daily, from day to day, II. ii. 12. 5 : UL
u. 6. r; 8. a: V. t 8. r, elot

The morning, IV. it 20. 5. H ,

from morning to morn ing, t q.,from day
to day, YL 1 8.a. ^ 0 , the day-break,
also VI. t 8. a. ' ‘

N n 2

548

CHINESE CHARACTEBS AND PHRASES.

[index ni.

Good, pleasant, IV. iL 20, i.

A decade of days, 1. ii. 10. a.

Drought, season of drought, I. i. 6. 6;
ii.ll.a:ni.U.6.4. M^,VHaU. 4 .

the name given to the
autumnal heavens, = pitying, V. i. 1. r, a.

(i) Brightness, Vll.i 24. a. (a) Intel-
ligent; to be intelligent about, I. i. 7. ai :

II. ii. 12, 1 : IV. i. 12. i ; ii. 19. a. (3)
To illustrute ; to digest clearly, II. i. 4. a ;

III. i. 3. 10. (4) Clearly, plainly, II. ii.

II. 3: III. ii. 6. I : VL ii. 8. 5. Observe

^ ^ I- i- 7. 19- (5) Power

of vision,' I. i. 7. lo: IV. i. 1. 1. (6) ^

0, to-morrow; see (7) ^

see (8) double surname,

III. i. 1. 4 ; ii. 3. I ; 9. o; IV. il 24. i. —
V. i. 1. a.

(i) To change; to exchange, barter, I.

1. 7. 4, 6, 7 : n. ii. 10. 7: III. i. 4. 4, 5 ;
5. a; ii. 9. 10; 10. 4; XV. i. 18. 3; ii. 29.
5 UVA); 31. 3: VI. ii.7.3: VII. i. 28. I.

»to dethrone, V. ii. 9. i.
an interchange of services, III. in
3- (a) ^ a famous cook of an-

tiquity, VI. i. 7. 5.

The 4th tone, (i) Easy; easily, readily ;
what is easy, lU. i. 4. 9, 10; IV. i. 11 :

L 1. 7, 9 ; observe
also II, ^ ^ ^ ^*to

use readily, IV. i. 22. (3) To cultivate

well, I. i. 6. 3: VII. i. 23. 1.

Dsed for the name of

a rude tribe of the West, I. ii. 3. x.

Formerly, III. ii. 1. a: IV. ii, 31. i.
Instead of alone, Mencius commonly

^ ^* 4 ; 0.3,4, 5} 14. a ;

16. X, «< at., aaepe. Sometimes =

yesterday, I. ii. 7. i: II. ii. 2. 2, 3: HI.
ii. 1. a; IV. i. 24. a. Sometimes I have
left it untranslated.

A star. IV. ii. 26.3.

(i) The spring. in the spring, I.

u. 4. 5 ; VL U. 7. a. ^a) ^ the title
of a work by Confucius, III. ii. 9. 8, ii,

«< al. (3) A name. III. ii. 2. i.

How? L ii. 3. 7.

Dusk, VH. i. 23. 3. Redoubled, - dark-
ness, no. ignorance, VIL ii. 20. i. It is
made either with or with K- I

mm’ brightness, — clear intelli-
gence, VII. ii. 20. 1.

(i) This, these. Passim. It often iia-i
the whole preceding clause or sentence
for its antecedent, = this is. It mittht
often be translated also — in this case. Ob-
serve its peculiar force at the end cf a
sentence, afirming strongly what r.as
been said in it, L ii. 10. 3 : VII. ii. 15,
et al. We have ^and j

and ijjj 7^,-sn •= ^us, sncii^
observe H. i. 2. 23. -& and ^

•“therefore, (a) To be, VI. i. 15, 2,

et al. ( 3 ) Right, HI. i. 5. a, 4 : VII. u. 37.
II. To approve, IL i. 6. 4, 5, et a!.

(1) Time, times; at — in — the time, I.

i. 5. 4; ii. 5. 5' II. i. I.9, ii, 13; 4 2. 4,

et al., saqpe. The proper times or seasons,
I. i. 3. 3, 4 ; 7. 34 : VII. i. 22. a. Season-
able, I. ii. 11. a ; III. ii. 6. 4 : VII. i. 40. 2.
Timeous, — a characteristic of Confmius,
V. ii. 1. 5. without reference

to time, VI. i. 8. 4. sometimes,

V. it 6. 1. H^, opportunities of time

afforded by Heaven, II. ii. 1. 1, a. (a; 0^
= this, L t 2. 4 ; ii. .3. 3. (3) A sur-
name, IL ii. 10. 3, 4.

The surname of a minister of Ch'i, L

ii. 4. 4, 5 : U. t 1. I, a, 5.

The name of a State, L i.5. i,

^ W A> ^ ¥

.^,V.a3.4.— ^ ^,Li.7. i,a,«ial.

(i) The day-time, by day, HI. i. S. z;
rV. it 18. 2. «f., VI. t 8. 3. (2,1

The name of a town, II. m 11 ; 12.

Groat, vast under

the whole heaven, V. t 4. 2.

(i) The principle of, or man’s capacity
for, knowledge, IL i. 6. 5; IV. i. 27. 2;

VI. 1 6. 7 ; 9. 3 : VIL f 21. 4. (a1 Know-
ledge, -wisdom ; wise ; to be wise, I.ii. S. i ;
II. i. 1. 9; 2. 19, 25, etal., saepe.

(i) An honorary epithet, ,^1

I. ii. 4. 4, 10, et al. (a) A surname, ^
^ IIL it 2. i.-^ ii. 2

4, 5.

The designation of Ts&ng Shan’s father,
iV. i. 19. 3: VIL ii. 86; 37.

Leisure, I. t 7. aa: ILL t 4. 8. ^

Bg, IL t 4. a, 4. flg 0 , L i- 6- 3-

;, luxuriant, QL t 4. 7.

INDEX III.]

CHINESE CHABACrrEES AND PHRASES.

549

Uthe

The evening, IL ii. 6. i. ^
dusk of the evening, VII. i. 23. 3.“

(i)VioIence, oppression, cruelty, VI. i. 6.
2 : VII. ii. 8. 1. Oppressive, III. i. 3. 13 ; ii.
9. 5, 7. To oppress, IV. i. 2. 4 : V. i. 3. 3.
Applied to the mind, II. i. 2. 9, 10. ^

to do violence to one’s nature, IV.
i. 10. I. So alone, VI. i. 7. i. (a) A
name. L ii. 1. i.

(i) To dry or bleach in the sun, IIL i.
4. 13. ^^=to warm genially, VL i. 9. 2.
(2) To exhibit, V. i. 6. 5, 6.

Empty ; to leave empty, TV. i. 10. 3 . ffl®
kQing = unmarried, I. ii. 6. 5.

THE 73bd EADICAL,

To say. Passim. Often the nominative
is not expressed, and must be supplied
from the context. In this case,
sometimes sit is said. It is also used
in descriptive accounts, and = is called.

pu

B

yueh

ch u

Observe ^ ^ gjgT.VI.
To trail after one, 1. 1. 3. 3.

Crooked,
ii. 7. 3.

kdi^g

Shu

e

isang

■iS'

H

is'dng

iliii

f

U'ao

yueh

yu

(i) To change » to reform, II. ii. 9. 4.
It vras originally made from and jJ^.
(a) A name, m. ii. 4. r. — VII. i. 43. i, a.

(i) A writing, — of a covenant, VL ii. 7.
3- Writings, books, V. ii. 8. a. (a) The
Shu-ching, I. ii, 8. 7 ; II. i : III. i. 1. 5 ;
ii. 5. a, 4 ; 9. 3, 6 ; V. i. 4. 4 : VL ii, 6. 4.
Observe Vll. ii. 3. i.

A surname, I. ii. 12. a : II.

i. 2. 6, 7, 8, et at., saepe, see

3-'i'

II. i. 1. 3, 4.

A particle, indicating the present com-
plete tense, IL i. 1. 3 : V. i. 9. 3.

To assemble ; the assembly of, VI. ii.
7. 3. To meet, = to engage in battle, II.

i. 2. 5.

To calculate, enter accounts, V. ii. 5. 4.

The name of an ancient principality,
used as a surname, VL ii. 2, i.

the 74th EADICAL,

(0 The moon, II. u. 9. 4; VII. i. 24. a.
(a) A month, montlis, 1. 1. 6. 6: II. ii. 6.
r, ei ol. M “every month, III. ii. 8. a.

(i) To have, possess. Pasnm. (a) The
impersonal substantive- verb, there is,
there was. Also po^im. It is often diffi-

yu

/u

M

c/idn

eJido

m

ch^do

cKi

cult to determine to which of these meaiu
ings we shall refer particular examples.

and ^ 7^, at the end of

sentences, are to be noted, I. i. 3. 4 ; 7. 5,
34, et al., saepe. to have doing,

to be capable of achievement. It. ii. 2. 7-.
III. i. 1. 4 : IV. ii. 8. 1 ; V. i. 3. 3 ; VII. i. 29.

= and more, VII. ii 38. i, a, 3, 4,
etal. , see • Observe V. i. 7. a.

(3 j The surname of one of Confucius’s dis-
ciples, II. i. 2. 35, 28: III. i. i. 13. (4)

the principality of Shun’s
brother, V. i. 8. a, 3.

The 4th tone. And ; again, III. ii.9. ^ :
V. i. 4. I ; 5. 7; 6. i.

friends, IL i. 6. 3 : IIL i. 4. 8 :
IV ii. ^ 4.

(i) Clothes, V. i. 8. 3: VI. ii. 2. 5.
^,IILii.d.3 -.VILi36.a. (2) To wear,
V. ii. 2. 5. To wear mourning, IV. ii. 3. a,
3,4. (3) To subdue, I. i. 7. 17 : Il.i.S.a:

IV. it 16. t. (4) To submit, IV. i . 7. 5 : V. i.
3. a. (5) To be obnoxious to, IV. i. 14. 3.

I (not yet the imperial tre), V. i. 2. 3
{N.B.y, 7. 9.

(il To look to from a distance ; to look
for, to hope ; expectation, example, _what
is looked for or to, L i. 3. a ; 6. a, 6 ; ii. 1 1.
a: IL it 12. 5: HI. it 6. 4, 7; IV.it 20.

3; 31.1: VII. to. 5.
i;it23.3. |jjj||,IV.ii.83.i.

HLL3.I8. (a) gg^ ^,=withahigh

air, IL to. I. (3) ^^H.acoun.
seller of Wan and Wu, VII. ii. 38.

The morning; in the morning, 1. ii. 6.
5.- II. it 2. i; 6, I : HI. it 1. 4: IV. it
28. 7: VL ii. 9. 3; 14. 3-

(i) A sovereign's court, 1. i. 7. 18, ef al.
(al To appear in court, to do homsge to,
1. it 4. 5: IL it 2. I, 5; V. t 4. 1 : VL it
7, 3. ^ V. t 5. 7- To make to

appear at court, to give audience to, I. t
7. 16 : IL i. 1. 8 ; 2. 24- (3) Court (adjec-
tive), II. t 9. I ; V. ii. 1. I. (4) ^

the n&xnc of a place, I. ii. 4. 4.

A round year, VII. i. 89, i.

sto model one's self on, VI. i.7. 5» ^

the 75tk BAPICAL,

(i) A tree, trees, I. i. 7. i6, 17 ; ii. 7. i ;
». I, et al. Wood, a piece of wood, IL it

?. I : VL it I. 5- lit supplies of
wood, 1. 1 3. 3. (a) la » “•

550

CHINBSE CHARACTERS AND PHRASES.

[index III.

toei

5fc

di'i

aO

#C

tMiang

u

(*'6

Iwijl

leoii^

kieo

To

Kot yet Pattim.

The extremity; the point, the top, I. i
7. lo: VI. it 1. 5.

(i) The root. The lower end, VI. ii. 1. 5.
=» spring, rv. ii. 1& 3, 3. Sonree,

origin,IILi.6.3: IV,i.6.i; 19.». Whet
is radicsl, essential, IV. ii. 26. 1. Observe
L i. 7. 17, 33. (a) Proper,
VL iTib. 8: V. ii. 6. 5

(i) Vermilion colonr, VII. ii. 87. la.
(a) In names, ^^.VILii.88.»-
^:^v.i.Aa-^ :^in.ii».9.

name under which the
annals of Ch'fi were composed, IV. ii.
21. a.

A plam>tree, IIL il lA x.

Fine tree& VX 1 & A
plies wood, X i. A 3.

M;*:.

snp-

(i) A specisa of willow, VI. X 1. i, a.
(a) A somains, VX ii. A 5.

To bind, VX ii. 7. 3.

A small bridge, TV. ii. A 3.
A cop, VX L XA 1.

A wooden pestle, VEX U. A a

The east, on the east; eastern, X i.
8. t; At; U. IX a; H. i. 8. a: in.ii.5.
4, 5: tv. it 88. x; V. t A r: VI. X A 1,3;
iXX8(lfJ.); VlXiXXa. Wllj.VIX
X 84. r. ^ IV- j- lA r^EX i.
8A m^.IV.lXXr. Observe^
||)J^,IXiXAa

To bend, mahe orrxAed, III. iX 1. 1, A
5: V. X'7. 7.

A forest, X X A a

(t) Certainly, really, indeed, TV. iX 88 ;
VI. i. 6. A 5- (») T® carry into effect;

resolnte to execote, X iX 16. 3: II. iX 2.
S: rv. u. 11.

Used for * female attendant, VIX
ii. A

A branch of a tree, X i 7. ir.

A watchman’s rattle, V. iX 5. 3 ; 6. a

3: nX iX 7. a: VX U. 6. 3.

^ . (1) A. kind of sraoinftry, IIL i. S. lo.

JMd 0 (a) A pond-keeper, V. i 2. 4 .

5 ^

Mtdo

bin

r'lSo

m

Mk

m

twng

wng

m

m

pei

Uamg

tmg

kH

n

mi

n

<s»

To compare, HX X A 7.

Aill of awe, V. X X 4.
To correct, IV. X 20.

To be rooted, VIX X 21. 4.

A Bnmame, VIX X 8A i.

The last sovereign of the HsiA dynssiy ;
is Bometimss=°a tyrant, X iX S. i: IV. '.
«. r, 3:V.i.A4 :VXa 2.5; A aj K.
a; 10. 7.

handcufb and fetters, Vn. i.

A 4-

(i) A species of tree, probably belongng
to the ss^orMos, VI.!. 1 A i , Bretschneider,
PmOmimia. (a) The name of the
where Tang’s grave was, V. i. 6. 5: Vil'
X81.

The mnlb erry-tree, L X 8. 4 ; 7- 34: IX
i. 4. 3: VXL X a.

honorary epithet,

X i. 7. r, a: IXii.a A'®:

VX iX 7. A— ^ ^ “•

4. 7. (3) A surname, ;n V. 1

A 3-

Xq. u a cup, VX X 1. I, a.

(i) A bridge,— of a large size, TV. ii. 2.
A (a) A weir, X ii 6 . a i3) "H*®
of a State, X i 1. r ; 2. i, s< at (4) "
name, VI. iX 6. A (s) #Uj>«‘ename
of a monntain, I. iX lA t.

A stick, a staff; X X 4 3; 5. A

(I) Handonfb, ;f§| s®® f*’

To fetter, VX X 8. a. Chdo Chi explains
it, here by

The same as the above, VX i. IX 3-

(i) A species of tree, the wood of which

is most valuable, VI. X 18. i (®’'®^
Schneider, Coto^). (a) A carpenter, who
makes articles of fiitmture, IIX ii.4. 3,4 :
vn. ii. 5.

(r) An
iX 21.3:

INDEX III.]

CHINESE CHARACTERS AND PHRASES.

651

hi'.h

(») ‘ discriminated and regu-

lated,’ — spoken of a concert, and -‘the
blended harmony,’ V. ii. 1. 6. (a)
the name of a place, IV. ii. L i.

Mil’ various utensils, III L 4. 5.

A spade, or shovel, m. i 6. 4.

To abandon, throw away, spurn, I. i. 3.
z ; ii. 6. t: VII. i. 29 ; 36. 6, ef al. To be
rejected, IV. i. 14. a. , to throw

fields out of cultivation, III. ii. 9. 5.
^ to throw one’sself away, abandon

one’s s^ to work wickedness, TV. i. 10. r.

(.Vifl

(.hi

t'di'fj

The date, VIL ii. 36. i, a, now

commonly called from the appearance of
the fruit

a sour date-tree, VL i. 14.
3- (a) ^ the name of a place in
Tain, V. L 9. a.

'The name of a place, where the princes
of Ch't kept a granary, VIL ii. 23. i.

A wooden bowl, VL L 1. i, a.

A bed, a conch, V. i 2. 3.

An inner coffin, I. ii. 16. a ;

kuM n. ii. 7. a. ’ ”

ijij An outer coffin, jj© , see above.

kd

^ The surname of the heresiarch^^^^,

*’"‘"3 111. ii. 9. 9, 10, 14: VII. i 26. ^ =

Yangism and Yangists, VIL ii. 26. i, a.

-L 1.

The name of a State, L i. 6. i, 3 ; 7. 16,
17 ; ii. 6. I ; 13. I, et al., saepe. «A-
I- 1. 7. 17: m. ii. 6. I! VL i. 4.^

(i) An inheritance, the foundation of
an inheritance, I. ii. 14. 3. (2) =

iliStruction.

6. (3^ Partly finished, VII. ii. 30. i.

An extremity (in a painful sense), I. ii.
1. 6. To push to extremities, IV. ii. 3. 4.

Glory, IL i. 4. i : VIL i. 32.

ck'u

ych

zimj

^ projecting ornaments

‘■itii ^^d the eaves of great buildings, VII.

^ resentment, L i. 7. 14.

kdo

yo

ahu

hung

chid

ch'ican

ta'ze

hain

yu

Dry ; withered, I. i. 6. 6 : II. i. 3. 16 :
III. ii. 10. 3.

A high gallery, j |^ . the pointed

peak of a high building, ii. 1. 5. See
note tn loe.

A sour date-tree, VL i. 14. 3.

(i) To bo happy, to rejoice j to delight
in, I. i. 2. I, 2, 3, 4; ii. 1. 4, 6, 7, 6; IV.
i. 3. 4 ; 8. 1, e< oL, aaepe. A delight, VIL
i. 20. I, 2, 3, 4, 5, ei al. Pleasure, in a
bad sense, L ii. 4. 8: II. i. 4. 4, s< oh
j^|^,ILi4.4:VII.ii34.5. (2) ^
good years, 1. 1 7. 31, 32 ; IIL L 3. 7.

(1) Music, I. ii. 1. i, a, 3, 4, 5, 6, 7 ; 4. 10:
IL i. 2. 27; IV. i. 27. a; VIL u. 37. 13.

(a) ^JE. a double surname, L iL lA
a, 3, ef af. — V. ii. 8. a.

( i) To plant, — of trees, L i. 3. 4 ; 7. 34 :
VII. i. 22. a, 3, To sow,— of grain. III.
iL 10. 3: VLi.7. a. ]j^^IILL4.a
(a) Appointed, legitimate, VI. ii. 7. 3. The
tone with these meanings was different
anciently from that of the character in
its common acceptation of fraea

A spring, a contrivance, VII. L 7. a.

A sack open at both ends, L iL 5. 4.

Perverse, lawless ; unreasonable ; un-
reasonably, lawlessly. III. i. 4. 7; ii. 9.9:

V. ii. 1. I. m'M’ perversity and un-
reasonableness, IV. ii. 28. 4, 5, 6.

The name of a tree, supposed to be the
same as the but not yet fullj identi-
fied, VI. i. 14. 3.

To regulate, to restrict, I. L 8. 5.

Sprouts, VI. i. 8. i.

(i) The weight of a steel-yard.
to weigh, I. i. 7. 13. (a) The exigency of
circumstances, IV. i. 17, i: VIL L 26. 3.

THE 76th radical.

Next,— in order or degree, V. ii. 2. 7, 9 :
VI. ii. 14. 3 : VII. ii. 37. a, 7- To be next,
to come next to, II. i. 2. 9, 10 : IV. L 14.
3 : VIL ii. 14. i.

To desire, like, wish, I. i. 2. 4 ; 7. 15,
16, 17, l3, 23, ef at., saepisaime. Desires,
IV. ii. 30. a. VII. ii. 35.

CHINESE CHABACTEHS AND PHKASES.

[index hi.

652

ch*i

k'an

m

hwan

Ifc

cNih

jE

Cheng

it

#

pu

wu

mi

kmi

To impose on f to be imposed on, III.
i. i. 17: V. i. 2. 4.

without elation, VII. i. 11.

ifc jfe> to smear the sides of the
mouth with blood, VX ii. 7. 3.

To sing, IV. L 8. 2: VX ii. 6. 5 (indi-
cating singing in some peculiar style).

Used actively, ^ V. i 6. 7; 6. i.

To sigh, VII. i. 36. i.

To drmk, to sip, HI. i. 2. 4.
to swill down, VII. i. 46. a.

Pleased.

2.3.

I, to rejoice in, L i

THE 77th radical,

(i) To stop, desist, — spoken of walking,
retiring from office, *0., I. i. 8. a; il 16.
3: IL i 3. aa: lU. ii. 5. 4: VX iL IS. a
To stay, reside; to remain, L ii. 11. a:
IL ii. 7. 1 : V. ii. 1. r. (a) Active, to stop,
X ii. 11. 4 ; IL i. 9. a.

1.1) To correct, rectify ; to be rectified ;
correct ; what is correct, IL L 7. 5 ; 9. i :
HL i. 8. 13; a 2. a, 3; 9. 6, 13, et at.,
mepe. Tomakestraight,V.L7.7. What
may bo correctly aserilx^ to, VIL i 2. i,
3i 4- (a) To have a purpose in the mind,

IL i. 2. 16 ; VII. il 83. oc (3) m j£,
a double surname ; — see 1^

This, these. Passim.

Jft- thus, so, such, are common.

A pace, L L 3. a : V. a I. 7.

(i) Firmness, martisl vigour,

HL a 2. 3. (a) , the first sovereign

of the ChAu dynasty, Lii. 8.6; a 1; 10.

3, St 02., saepe. (3) ~J~ , a sovereign

of the Shang dynasty, 11. L 1. 8. (4) ^
name of aplace, IV. a 81. i. (5) ^
a Book of the Shu-chmg,Yn. it 3. a.

A year, the years; the character of
a year as good or bad, I. i. 8. 5 : IL ii. 18.
4 : VH. ii. 88. I, e, 3, 4. ^ 1. 1

IILi.8.7: VLi.7.i(|

L ii. 12. a : II. a 4. a.

To pass over, = to change, IV. a 27. 3.
a period of, V. i 6. i

To return, II. i. 2. 16; ii.lO. i, a; 12.
5,etaL, saepe. Used actively, x to repay,
yil.iSO.a. Totumto, cometo, I.i.6.6;
ii. 11.2; 15. 1; IILaS, 4; 9. 9, et oL, saepe.

<aT *»/» •

5 E

yao

yanff

fien

Is'an

taan

mt4

THE 78th radical,

To die ; death ; the dead, I. i S. 5 ; 4. 6 ;

7. 4, 6, 7, 8, d at., sculps. To die for, I ii.

12-3- .^-f,Li7.ai,3a: IV.i.3.4;

9. 5. ^ “

To die at an early age, VXL i. 1. 3.

Calamities, I, a 10. a : VII. a 27, i.
To bring calamities oa to destroy, VI. li.

8. a.

To exhaust, extirpate, to remove,

vu. a 19. 3 .

(1) Perilous, in a dangerous condition,
V. i. 4. I, (a) A particle, I i^preher.d,
is near to, L i. 7. 17 : VIL ii. 23. i ; 30. 2.
Followed by IV. a 31. r.

To bnry along with the dead, to sacrifice,
VIL a 1. a. to accompany, VIL

i. 42. I, 3.

To be different, VX i. 7. i, 5.

To die of hanger, VIL it 27. 1.

^ 5^, to swarm, HL L 4. 7.

To oppress, treat cruelly, I. ii. 13. *•
^^xa ruffian, an oppressor, oppressors,
XU. 8. 3: IIL its. 5, 6.

According to Chfi HsJ, to cut oil. • I®
imprison, V. L 8. a.

THE 79th RADICAL,

The dynasty so called, II. i. 1. 8, to,
et at, soups. the founder of th®

Yin dynasty, IIL L 8. 6.

A surname, ITT, a 7. a.

To kill, put to death, I. L 8, 5 ; 4. a ; &•
4, 6, d o2., saepissims. Observe IIL ii. 3.
3, and VIL a 10.

(i) To pull down ; to break, L ii. 5. i, 2 J
11. 3: IIL a 4. 5 : IV. i. 8. 4: ii- 81- '•
(a) To blame, reproach, IV. i. 21.

THE SfriH RADICAL, #•

A mother ; parents, L i. 6. 4 1

7. ai, aa, et al, soe^ the

parent of the people, — spoken of a ruler,
LL4.5; a7.6: nLia7. #S|. »
brood hens, brood sows, VIL L 22. 2.

Every, IV. a 2. 5.

INDEX III.]

CHINESE CHAKACTERS AND PHRASES.

653

pi

ihik

Tfidng

m,

ch'i

shni

M

yiitig

yti

Jan

THE 81sr RADICAL,

(i) To compure, IL i. 1. 3 : VL ii. 1.

compared with, L ii. 4. 4.
(a) -p, an uncle of the tyrant Chau,

IL i. 1. 8: VL i. 6. 3.

The 4th tone. (1) For, on behalf of,
I. i. 5. I : IL ii. 7. 4. (a) And when . . . ,
L ii. 6. I. (3) To clarify, IlL i. 4. lA
(4) To bend to the will of^aot as a partizan,
III.ii. 1 . 5 . ( 5 )To join together, tocollect,
V. ii. 4. 5 .

THE 82in> RADICAL,

Hair, VII. i. 26. i.

Fine hair, 9 . % , =what is very
small, I. t 7. la — =tiie least,
one thread of ten filaments of ailk being
called a II. i. 2. 4.

THE 83Rn RADICAL,

Family, I. ii 16. 3.

sovereigns of the Hsia dynasty, the family,
i.e. of the great Vii, the prince of Hsia.

^ IV. i 14. I. i II.

M m- 9-

The people, — usually in distinction
from rulers and superior men. Patsim.
Observe the phrases — VII. ii.

VIL i 12. 3 ! JIK-
VIL i. 10. 1 ; V. ii A 4;

6. 8; ^ L i 2. 3: VIL ii 37. 13;

7.34. « mankind,

II i. 2. 33, 87, a8.

People, — settling in a State from other
States, II. i 6.5; IILi 4. i, a: V. ii. 6. a.

the 84th radical,

(i) The air, breath, VI. i 8. a. (al Air,
“Carriage, VIL i 86. i. (3) Specially
deserving of notice is its use in IL i. 2. 8,
9i 10, II, 12, 13, 14, —energy, the passion-
nature.

the 85th radical,

Water, waters, L ii 6. 5; 10. 4; 11. 3,
«< al, aaepe. ^|J^=cold water, VL i 6. 5-

Perpetually, always, IL i. 4. 6 : IV. i. 4.
3 : V. i 4. 3.

Water overflowing. to

inundate. III. i A 7 ; ii. 9. 3.

ch'iu

ff

wu

tea

tk

zu

tL

chiang

ehiieh

ik

mu

&

mn

tt

^lan

fd

jfi'ei

cAu

M

ho

(i) To seek for; to ask for; to seek, I.

i. 7. 9, 15, r6, 17; ii. 9. i, ef vl., saepissimo.
(a) The name of one of Confiicius’s dis-
ciples, IV. i. 14. I.

(li Impure, vile, mean, IL i. 9. 2 : III.
i 3. 13: V. i 9. 3; ii. 1. 3: VI. ii 6. a;
VIL ii. 37. II. (a) A pool,

ii. 9. 5.

Low. To rank one’s self low, II. i 2. 25.
Perhaps some of the instances under
irti, should be read as tad, particularly

III. ii 9. 5, VII. ii 37. ii, and one or two
others.

(i) You, thou, rV. ii. 31. i : V. i. 2. 3:
VII. ii 31. 3. (a) Name of a stream, IIL
i. 4. 7 .

The river by eminence, — the Yang-tzse,
IIL i. A 7, 13; ii 9. 4. ? VII. i. 16. i.

A pond, I. i 2. 4 ; 3. 3: III. ii. 9. 5 :

V. i. 2. 4. A moat, L ii. IS. a ; II. ii. 1. 3.

(i) To lead forth a stream. III. i. 4. 7:

VI. i. 2. 1. The waters of a stream over-
flowing, VIL i 16. (a) To bite things

through with the teeth, VIL i. 46. a.

Properly, to wash the hair ; yt to
bathe, IV. ii 26. 3.

To die, pass away, IIL i A 13 ; ii 9. 5.

A surname, IL ii. A i, a. 3®, a
double surname, IV. ii. 81. 1.

dilatory, IV. i 1. n, la.

(i") A thick marshy jungle, HI. ii 9. 5.
(a) vehemently, overwhelm-

ingly, like the sudden fall of rain, or
overflow of water, L i. 6. 6: IV. i 6. i :

VII. i. 16.

The 3rd tone. To stop, I. ii 16. 3.

(i) The Yellow river, IIL ii. 9. 4. .m
and ^ pij,LiAi; J^f§,VI.

ii A 5. (3) ^ 1^, the nine branches
of the which Ya regulated, IIL i 4.
7. the most southern of these,

V. i 6. 7. (3) May be used for a river

generally, IL i. 2. a8; VIL i 16,

vft B the appearance of thick
clouds, I. i. 6. A

A pond, l.i.2. 1 , 3 .

D>e name

chdo

given to king W&n^s

pon^ L i. 2. 3 .

cil'i

To govern, regulate; to manage; to
attend to, I. i 7. aa; iL 6. 3; 6. »! 9.

II. i4.3; 6.a; ii 10. 7;
ei al., saepe.

554

CHINESE CHAEACTEES AND PHEASES.

[IKDEX 'll.

Tlie 4th tone. To be well governed ;
-where management and regniation take
* their effect, I. ii. 6. 3: II. i. 2. 22; III. i.

4. 7 ; ii. 9. 2 : IV. i. 4. i : V. i. 5. 6 ; ii. 1.

I, 2 : VI. ii. 7. a ; 13. 8.

/Hi /Hi 1 ^’ one’s ease, IV. i. 1.

i 10 , IT.

(i) To alight, neglect, TV. ii. 20. 4 . ( 2 )

A surname, II. ii. 11. 3 ; III. ii. 7. a,

A spring of water, II. i. 6 . 7 ; III. ii 10.
ch'uan 3 ; VII. i. 29. IV. ii 18. a.

^ (i) Laws, rV. i 1. 3 , 4 ^ 8 . ^ = the

/d law of right, VII. ii. 33. 3 . = to enforce

the laws, = to tax, II. i. 6 . a.
families attached to the laws or constitu-
tion VI. ii. 16. 4 . (a) An example; to
serve as an example, be Imitated, II. i. 1.

7 ; III. i. 8 . ii: IV. i. 1. 2 ; 2. a; ii. 28. 7 .

l^PD The name of a stream, a tributary of
the Hwil, IIL i 4. 7 .

m The perspiration starting, IIL i. 6 . 4 .
ch'i

*/H weep ; the silent shedding of tears,

III. i 2. 5 : IV. ii 83. i, a: V. i. 1. i, a:
VI. ii. 3. 9 .

/± To lead, conduct, HL i 4. 7 ; ii 9. 4 .
cliu

Extravagant, III. ii. 4. i.
fdi

r¥ nW , xat ease, or in the abundant |

yo-njf water, V. i 2, 4 .
m To wipo away, I. i. 5. J,

AH

Waters flowing out of their course,
cliiang spoken of the great inundation,

IIL ii. 9. 3 : VI. ii 11. 4 .

Overflowing; vast. used like

huriff the above. III. i. 4. 7 ; ii. 9. 3 . ii ; VI. ii

II . 4 .

^ To live, H. i. 4. 6: IV. i. 8. 5 : VII. i.
ktco 3'

To permeate, imbue. Followed by
hstd 7 -

A pool, I. i 3, 3 ,

ICK

(i; To flow, II. i. 1. 13 ; IIL i.4. 7 ; VI.
liu i 2. i: Vn. i 13. 3 ; 24. 3 .

current customs, — in a bad sense, VlLii.
37. IX; but not so 11 . i 1 . 8 .

Observe 1. ii. 4, 6 , 7 , 8 . ( 9 ) To float, VII.
i 46. a. ( 3 ) To banish, V. i 3. 3. (4)

a 3 - 3

rapidly ; the appearance of
springing up, I. i. 6 . 6 : VI. i. 7. a.

(i) The appearance of vast waters,
^ resolutely, II. ii 12. 5 -
^ , the vast fio-wing passion-nature,

II. 1. 2. II, 13. (a) 5 ^ ^ a double

surname, VII. ii. 25. 1 .

name of a stream, IV. i.

A a.

The sea ; seas, IL i. 2. 38 : III. i- 4. 7 . it e?.

= the sea-shore, I. ii 4 . 4 : VI. ii. 15. i .

are exprcb-

sions for the kin^om, IIL ii. 6 . 3 , 7 : IV
i 8 . 3 ; 6 . 1 : V. i 4. i; VI. ii. IS. 7 : I'll

i 21. 3 . So yf^ without the |^L|,

L i 7. 17 . ^ IV. i 18. 1 : VII. i.

22. I. L i 7. II : rV. i. 13. i :

V.ii 1. 1 : VIL L 22. 1 .

The name of a stream, IV. ii 2. i.

To defile, be defiled, II. i. 9- ii “■
1. 3-

To diminish, to decay away, III. ii- 8
4 : VL i 8 . 3 .

To wade, IV. ii 2. 3 .

Tears, IV. i. 7. 3 : VL ii. 8. 2 .

To bo dried up, IV. ii 18. 3 .

distant, VIL U. 37. 9 .

The water in which rice is being
washed, V. ii. 1. 4: VIL u. 17.

The name of a stream, a tributary o'
the Yellow river, VI. ii fi 5-

Virtuons. Used actively, to inake vir-
tuous, to improve, IV. i. 9. 6 ; ii. 22 . a.
VIL i. 40. 5 .

Licentious, unregulated, II. i- 2. '7
III. ii. 9. 10 , 13 . To make dissipated,
HI. ii. 2. 3 .

Deep (both literally and metaphori-
cally) ; deeply, I. 1 . 6 . 3 ; ii 10. 4 : H- *'■
1. 3 ; III. i. 2. 4 : IV. ii 14. i: VIL 1 . 14
I ; 16. I ; 18. a.

The name of a river, which Af’”
[ through Ho-nan and An-hui, IH. *•

7 ; ii 9. 4 .

To dig, to deepen, V, i 2. 3 .

W-1

hmn

shut.

VI. ii. 6 .

INDEX III.]

CHINESE CHARA.CTEBS AND PHRASES.

555

'.H (i) A golf, an abyss, IV. i. 9. 3. (a)

The designation of Confncins’s favourite
’ ' ^ ' disciple, II. i. 2. 18, ao: III. i. 1. 4.

'M M appearance

; i. i;<i of water flowing freely from a spring,

IV. ii. 18. a.

Clear, pure; purifying, IV. i. 8. 3,3:

V. u. 1. 1 , 5.

To reside long, V. ii. A 6.

y-l

To be thirsty, to suffer from thirst, IL

1. 1, ii: vri. i. 27. I, a.

whirling round, VI. i.

fti'an 2. I.

U the designation of one of

s '' Confucius’s disciples, H. i. 2. ao: UL i.
I, 3-

(i) 'Warm water, things hot, 'VI. i. 6. 5.
i'nna founder of the Vin dynasty, E i.

2. 4 ; u. 3. I ; A I ; 11. I, a, et ol, aaepe.

^ 7^’ incessanUy, V. t 8. 3.

Vfe Level. The instrument, — the level,

r/V/n i* 5*

yg A ditch, — made in dividing the fields,
4 feet wide, and the same depth, V. i. 7.
6; u. 1. a. jS L it 12. a: IL ii.
4. a: III. i. S. 7; ii. t 2; V. it 7. 5.
j^, IV. it 18. 3.

To overflow, VIL iL 14. 4. To spread
forth, — spokea of instmctlon, IV. i. 6. i.

The name of a stream, IV. ii. 2. i.

I7IS

t*d

I/m

&

han

u

chieh

%

ehidtxg

Jilt

yi

»

ch'cin

^ ^Jj|,seeJ^,IV.t8.a.

ticng

To drown, to be drowned, L t 5. 5:
^ IV. it 29. 4: VL i. 7. i. To go to ruin,
IV. i. 9. 6. To bo drowning, IV. i. 17.
a, 3*

To extinguish; extinguished, III. ii.

'mieh

To increase, IL i. 1. 7 : "VL ii. 6. 3.

^ a name, VL ii. A 4.

ku

^ The name of a State, L it IS. t; 14. i ;
15. I : II. ii. 6. I, a, et oi.— ^

I. li. 13. I ; 14. 1 ; 16. i : II^ 1. 1 ; 8. i ;
III- ^2. 1.

VIL ir«.^a.

Congealed, impeded, dilatory,

chi II. it 12. I.

Ido

m

ehdi

¥B

kicni

Banks, L ii 6. 5.

chi

'ifiS

m

chu

m

shih

cM

m

ch*

m

JSU

Ian

m

cho

ftn

yo

The name of a stream, IIL t 4. 7.

To be a fisherman, to catch fish, IL i.

A 4.

The name of a river, a large branch of
the Yang-tsze, in Hu-pei, III. i. 4. 7, 13 ;
it 9. 4, the Milky Way, V.t A a.

To be clean, pure ; what is clean. III.
it 3. 3: IV. ii. 25. i: -VIL it 14. 4! 37.

7, ir. To keep pure, V. t 7. 7.

Congee. ? any beverage, I. it 10. 4 ;
11. 3: III. it 5. 5.

To moisten and nourish, VI. t 8. i.
^p, = to modify and adjust IH. t

3. so.

rain-pools, IL t 2. aA

(i) A marsh; marshy thickets. III. i.

4. 7 ; it 9. 51 rV. t 1. 6. '^ = a pond,

1. ii. 6. 3. (a) Favours, benefits ; bene-

ficial influence, II. ii. 12. i: IV. i. 1. a;
ii. A 3, 4: 22. i: V. i. 6. a; 7. 6; it 1. a:
VIL i. 9. 6. (3) the name of a

gate, VIL t 86. 3.

A small ditch, tributary to a IV.

it 1A3-

To dam up, VL i. A 3.

Muddy, TV. i. A a, 3.

Lq. the character in the text of II. i.
4. I, = what is low and wet.

With the 3rd tone. The name of a
stream. III. t 4. 7.

In the 3rd tone, (i) To ferry, convey
across, II. it lA i, 4- C») To succeed,

IL i. 6. 6.

Impeded, j^> ®®® H- “• 12- '•

vUe to overflow, inundate, HL t
4. 7 ; ii. 9. 3.

(i) To wash. III. i. 4. 13; IV.i. 8. 3,3.
Observe IV. i. 7. 6. (a) sleek

and frt, L t 2. 3. But the same phr^
is used fer the denuded appearai^ ^

bare mountain, in ATL t A i (3)

is used as if it were a surname in IV. u.

24.3.

The brink of water, a coast, IV.i. 18. i :
V it 1. 1: VIL t 22. i ; 85. 6. Observe

To clear the course of rivers, HL i. A 7.

556

CHINESE CHARACTERS AND PHRASES.

[index III.

Large waves, YII. i. 24. 2.

Inn

THE 86th radical,

I- ii- R>. 4 ; 11. 3-. II. i. 6. 7; III.
i. I. 7 : ii. 5. s ; VI. i. 18. I : VII. i. 23. 3.

Calamity, L i. 7. 17: TV. i I. 9.

tsdi

(1) Boast meat, VT. i. 4. 5: VII. ii. 36.
rhih i*® warmed — immediately affected

—by, VII. ii. 15. I.

^ Charcoal, II. i. a I ; V. ii. 1. 1.

fan

(^) To set fire to, III. L 4. 7. (2)

keh Enterprising, energetic, III. ii. 9. i 3 )^J
m meritorious achievement, II. i. 1. 3.

(4 1 ? acknowledged, brightly recognised,
V. ii. 4. 4.

A surname, VL ii. 2. 3.

U!U

To boil, to cook, V. i. 2. 4. 'm ,

cookery, V. i. 7. i, 8. "**

<Sjp To bum, consume with fire. III. i. 4. 7:

^ V. i.2.3.

The and tone. A fina’ r>arUcle. Passim.
(i) At the end of s-intences, giving a
liveliness to the style, especially where
the closing member is brief, perhaps only
one word, as in II. ii. 2. 4 ; — or where it is
interrogative, introduced by or some
similar character, (a) Correlative clauses
are often terminated by , as in VI. i. 7.

8. (3) It is common at the end of clauses,
to wWch we expect a sequel, as in L i. 7.
la; ii. 7. 4, etot.,saspi3a<iii«. (4) Seems to
be used for jip:., in VII. L 34.—^ often

follows adjectives instead of though

not in Mencius, unless in V. i. 2. 4 ; and
it certainly partakes of the meaning of
that character, and = a lively affirmative
sol

^ The ist tone. An interrogative particle.

^ How ? It stands at the b^inning of the
clause or member of the sentence to which
it belongs, unless where another particle
or the nominative immediately precedes,
I.i.7.3o; ii.16.3; II.i.T.a; 9.a;ii. 8.5,
ef oL, satpe. ^ =whither, IV. i. 13. a.

tt No, not, -without. Passivi. is tho
m opposite of , both in its personal and
impersonal usages, <=Dot t^have, to be
■without, — and there is — are — ^not. As

instances of the relation between it and
observe L i. 7. ao, and It ii. 10.

ftre common. I

make a strong affirmation. 80, !

Obseir;

gE B#. VL i. 8. 4, and ^ IV, ii
20 . 3.

m . (1) To bum, to fiame up, II. i. 6. 7. 1 2'
zan same ; yes. Passim. Observe

IL ii. 8. a, where accordingly, or

they approved. It often occui-s at the
end of a clause, beginning -with VTe
have the combinations — ^||,VI1. i.
86. 3,5, ^l^,VI.ii.15.3,5,

ei saepe; VII. ii, 38. 4 ; 14. <j : VI

ii. 4. 5, 6, ei saepe; ^JL-VI.ii. 8. 8.

<d.; ^ UL t 2. a ; 4. 3 , st ol. ( 3 )
After adje^ves, it — ly and forms ad-
verbs, or other adjectives, which in
I English would end in Itfa, VII. ii. 37. 6,

9 ; 31 . 1 : 21, et passim, (4) A surname,
III. i. 2 .

Warm ; warmly ; to be warm, — spoken
fttran with reference to clothing, I. i. 7. r6:
m. L 4. 8: VIL i. 22. 3.

Solitary; sorrowful, L ii. 5. 3.

ch'iung

To shine, illuminate, VIE i. 24. a.

Chao

What is toilsome, trouble, IIL i. 4. 5.
fan

To he extinguished, VI. i. 18. 1. Meta-
l,gi phorically, III. ii. 2. i ; IV. ii. 21. i.

A bear, VL i 10. i.

itsiunff

To be rip© ; to be brought to maturity,
III. i. 4. 8: VL i. 7. a; 19. I.

m Hot ; what is hot, L ii. 10. 4 : IV. i. 7. 6.
zo FJj, to bum -within, V. i. 1. 5.

L q. BS, the fleeh of sacrifice, VL ii. 6.

4m The ist tone. The name of a State, I.
^0- 1 , 3 ; 11. I, 3 (N.B.), 4 : IL it 8 . I, a.

ILii.9. I.

To plan, — a buQding, L L 2. 3. ^0^

Vi”S 1^, artificial caves, IIL ii. 9. 3.

to boil to a masa, YU. ii 1. a*

To cook. Cbfl Hsrsays,*to light afire/
to'tean *• *• 4-

THE 87Tir RADICAL,

To strive for. IV. i. 14. a.

Chang

A particle, found at tho beginning of
yuan clauses, and quoted from the Shih-ching.
And so, and, I. ii. 3. 6; 6. 4, 5.

INDEX III.]

CHDfESE CHAEACTERS AND PHRASES.

557

Passim (i) To be, I. i. 1. 4 ; 7. 20; ii.
2. 3 ; 3. I ; 4. 5, 6, ei oJ., aaqiissime. At the
beginning of clauses, continuing

what precedes, often = i»Ao is, who was.
Before nouns of relation and proper
names, it = to play, tabs in the position, I. ii.
4. a; II. i. 1. 4; ii. 2. 10, et al., saepe. So

in the phrase as.

with and without intermediate words,
often — to take to be, to regard, to con-
sider, to be considered, I. i. 7. 5, 7 ; U. 2.
2; 11. 3, et sa^. Often, however^

simply = to be, or to use to make.
(3j To make, to do ; to be done, I. i, 2. 3 ;
7. 10, 1 1, 12, 13, 16, 17, el saepissime.

^ and ^ ^ = why, L ii. 6. 4 ; 11. 2,

cise, to administer, to govern, IL ii. 4. 4 ;
IIL i. 3. I. The phrase to ad-

minister government, and sometimes to
give law to the kingdom, is frequent, I.
i. 11. z: II. ii. 10. 6: IV. i. 1. 3; 6; 7. 4,
et ol. -jS=to establish, IL ii. 10. 7. So

^ IIL i. 2. 3 ; and 1^ jg, UL i.

J = to seek to be, IIL i. 3. 5. —

Sfc, VIL ii. 4. I ;

CklO

ILi2.i8;^;^jg^,IIli.

3. 3, but Az^m in A 8 is to be
understo^ differently, through the force

'M 5= 21 :

.. ;^^,V.L7.3;

8 4; j|^,VLii.3.2:||j^

A’ M M Z

5 ; u, 9. 4 ; V. iL 4. 6.

The 4th tone. For, in behalf of. Before
clausCT, it is most conveniently taken as
a conjunction, because, I. L 4. 6 ; 7. 10, 1 1,

16, el al., saepissime. for self,

the principle of Yang CM, IIL ii. 9. 9 :
VIL i. 26. I. Observe ^ VI. ii. 6.

, V. ii. 7. 3. But should
^ always have the

in the 3rd tone? - conse-

quently, I, ii. 16. 3.

{ i) Nobility, noble rank, II. i. 7. 3 ; ii.
2. 6 ; 8. I : V. ii. 2. i (A.B.) : VI. i. 16. i,
2, 3 ; ii. 7, 3. (a) The name of a bird, or
birds in general, IV. i. 9. 3.

r

THE 88th radical,

(i) A father. Passim^ The combinations

^ ^

common. may denote the ruler,

aij the parent of the people, I. i. 4. 5 ; ii.

may denote all elder rela-
tives, III. i. 2. 3, 4. ( 2 ) =-^ (3rd

tone), the name of one of the remotest
ancestors of the Chkn dynasty, I. ii. 5. 5.

THE 89th radical,

( li You, your, I. ii. 12. 2 ; II. i. 1. 3 ; 9.
2 : V. i. 1, 2 ; ii. 1. 3, 7 : VII. ii. 4. 5 ; 31. 3.
(2) After adjectives, makes adverbs, i. q.
M-VL i.10.6. _ (3^ A final particle,
synonymous with = simply, just so,
III. i. 6. 3 ; rV. i. 9. I ; ii. 18. 2 : V. i. 2. 3 :
VIL ii. 38. 4. ^ II. ii. 2. 4 : IIL
ii. 5. 7 -. lY. ii. 24. i : VIL i. 39. 2. ( 4 )

Thus, VL i. 7. I. — ? IIL i. 3. a, where
perhaps ^ =you. (5) I. q. what is
near, IV. i. 11.

THE 90th RADICAL,

^ A couch, V. i. 2. 3.
ch'wang

A wail, IIL ii. 8. 6 : IV. ii. 31. i
"iany '■ ii. !• 8 : VII. i. 2. 2 ; 22. a.

THE 91sr RADICAL,
fl^ building-frames, VI. ii. 16. i.

ch'

pan

m

yu

yd

A window, VII. ii. 30. i. Wg 5,
spoken of a nest, II. i. A 3.

THE 92bp RADICAL,

a famous cook of antiquity,

VL L 7. 5.

4-

nm

m

zdn

ixm

THE 93bd radical,

(i) A cow, an 01 ; cattle, L i. 7. 4, 6,7, 8 :
ILii-A 3:IILii.5.a,rfaf. (a)i|A(jj,

thenameofahiIl,VL i.8. 1.
one of Confucius’s disciples, II. i. 2. 18, ao.
Full, II. L 2. 3.

(i) To feed, to tend, IL ii. 4. 3. (a) To
browse on, VL i. 8. i. (3) Pasture, II. ii.
4.3- (4) A^- a shepherd of men, a

ruler, L i. 6. 6. (5) name of

a palace, V. i. 7. 9. (6) A surname, V. ii.

3. a.— VII. ii. 37. 4.

(x) Things, substances, 1. i. 7. 13; HI.
i.Ai 8; 5.3: IV.ii. 19.2; 28. 4; VL i. 4.
5 ; 8. 3 ; 9. a ; 15. a ; ii. 5. 4 (articles): VII.

558

CHINESE CHAJBACTEES AND PHRASES.

[index iU

i. 4. 1 ; 24. 3 ; 46. 1, (a) The inferior crea-
tures I this meaning is included in some
of the above examples), VII. i.46. i. (3)
= others, IV. i. 7, a: VII. i. 19. 4, —
Observe

(r) Cattle — embracing oxen, sheep, and
sftdjig sometimes more kinds, V. i. 9. i.

(aj Cattle set apart for sacrifice, victims,
VI,ii.7.3. Generally iu connexion with
which see.

k'anq

ch'im

n

h$i

A name, VI. ii. 4. i.

To lead forward, to drag> L i 7. 4.
The rhinoceros, IIL ii. 9. A

A victim, called as being ‘spot*
less,’ IU. ii. 3. 3; 6. a: VII. ii.

14.4.

THE »iTH BADICAIi,

-jt A dog, dogs, I. U. 16. I ; IV. U. 8. 1 : V.
^.J,„ii6.4:VI.i. 3. 3; 7.5; 11.3.

^E. To violate, IV. i. 1. 8 : VI. ii 7. 3
Jan

U Ambitious, ardent, VII. ii S7. i, a, 3,
k*wang^^ 7«

The wild tribes on the North, L ii. 14.

fi a; 16.i: ni.i4.t6(^:*|^);a».ii

ft)

H. 11. a ; III. U. 6. 4 : VII. U. 4. 3
To bo near to, VII. i 31. i.

#

hna

u

hu

kau

The fox, ni i 6, 4.

A dog, dogs, I. i. 5. 4, 5 ; 7. 34.; II. i 1.

a sovereign’s tour of inspec-
tion, I. ii. 4. 5 : VI. ii. 7. a. ^ ia ex-
plained by and = the tafa. *

^ i 6°^*^ ^ Hi

(i) A wolf, rv.il7. i:VI.il4.4. (a)

^ about in abundance, IIL

i. 3. 7.

Pierce, IIL ii 9. ii.

(i) As; to be as, 1. i 7. 16: II. i 1, 8,
13; 4. I ; 6. 6, e< oi., taepisnimt. (a) Still,
yet, Liiia; 11. 4: II. i 1. 5, 7, e<

^ Observe ^

4 - (3) In a double surname,

rV. 11. 81. I. ’

lang

Sl

mOmg

m

yu

yu

chUan

fu

hrco

lieh

f & ^ l*‘'8ants, V. i. 6. 7 ; 6, i.

Cautiously-decided, VIL ii 37. a, 7,

Only; alone, I. i. 2. 4; 7. 10, la; ii. 1.
4: II. ii. 7. 3, 4, el at., saepe. Old and
childless, solitaiy, I. ii. 6. 3 In solitude,
retirement, VII. i. 9. 6, et al. Peculiar,
VII. ii. 86. a.

, a tribe of northern barbari.ans,

I. nn. n

(i) To get, obtain; catch, III. ii. I.4:
V. ii 2. 9. — to get the confidence

of, rV. i. 12. I. (a) A name, VI. ii. 2. 3.
To hunt, ffl.m L ii 1. 6, 7 : VIL iL
ii.4. 5,A

shdu

A brute aninu;] ; a wild animal, 1. i. 4.
S; ii 4. 7: III. i 4. 7; ii. 9. ii; D’. i.
9. a. to nourish as a dog or a

horse, Vll. i 37. i. .^j^, birds and

beasts, irrational animals, is common. I.
i 7. 8, 10, la : IIL i 4. 7, 8, el ol.

L i. 2. 4 ; IIL ii. 9. 4. -jfe Bt, quadru-
peds, IL i 2. a8. ^ ^

^ An otter, IV, i 9. 3
fd

An hononuy epithet, V. ii 3. a.

haim

THE 96th radical,

Sky-colour. 4^ = dark silks, HI. ii-
Asuan 5-

(i) To follow; following; along, 1. ii.
hira 6. 5; IV. i 1. 4 V. i4. a. (2)

and_ ij>Q (»*in»), L i 4. 4, 5 ; IL i. 6. 6 r
IIL i. 4. 6, 18 ; ii 5. a; aVg: IV. ii 14. a :
VL i. 1. a,

the limit to which a bow
lu should be drawn, VIL i 41. a.

THE 96tk radical,

-ft g«m, a precious stone, jade, I. ii 9. 2 ;

15. I : VI. i 3. a : VIL ii. 28. i. Used for
the ‘musical stone,’ V. ii. 1. 6.

^ (i) A king, kings. Passim. ~

vxiTtg the 1 unders of the three ancient dynas-
ties, VL ii. 7. I, 3 et al. one

who is a true king, I. ii. 5. a; 14. a: II.
i 1. II, et al., saepe. 10^, true royal

government, I. ii. 6. 3 : ILL ii 6. 7. So,
^ I. i S. 3. On the meaning of
-y > aee IL i 3. i. It follows the names
of States and honorary epitheta { a) A
surname, V. ii. 3. 3.— IIL ii. 1. 4.— VI. »■
6. 5— II. ii. 6. I.

iSDXX II!.]

CHINESE CHARACTERS AND PHRASES.

559

J

ck'i.:

3

§

Y'illJ

m

f " (/Z

p‘ 10

%

liii

t

ku/i

shun

4

ihdtlg

The 4th tone. To exercise the royal
authority inactive and neuter), I. i. 3. 4 ;
5. 2; 7,2,3, 5. 9. lOj 24: ii- 1- 8; 4. 3;
5. 4, 5 : II. i. 1.6, 7, 10 ; 2. i ; 5. 6 ; ii. 2.
8 ; III. ii, 1. I : IV. i. 9. 4, 5 ; ii. 16. i :
V. i. 6. 5: VL ii. 4. 6: VII. i. 20. i, 5.

A pearl, L ii. 16. i : VII. ii. 28.

To distribute, arrange, V. ii. 2. i. Order,
rank, II. i. 2. 23.

(0 3®, see V. ii. 1. 6. (a)

The mental constitution, VI. i. 7. 8. (3)

To depend on, VII. ii. 19. i.

To cut and polish a gem, L u. 9. a.

^1^, the name of a place, I. ii. 4. 4.

(r) The harpsichord or lute, V. i. 2. 3 :
VII. ii. 6. (a) A surname, VII. ii. 87. 4.

A gem unwrought, I. ii. 9. a.

An auspicious gem, which wasfashioned
round, V. i. 9. a.

(i) To surround, II. ii 1. a. (a) A
n.sme.V. i. 8. i, a, 4.

the 97th radical, )Jk-

A gourd; a gourd dish, TV. U. 29. a.

THE 98th RADICAL,

A tile. III. ii. 4. 5.

An earthenware pot or pan, used for
steaming, IIL i. 4. 4.

THE 99th RADICAL,

Sweet. — sweet food, I. i. 7. 16.
to count sweat, or readily, VII. L 27. i.

ExceaeiTe; an exceeding degree; ex-
ceedingly, 1. L 7. 17 ; ii. 1. I, 3 ; 14. i, et
0.1. j saepe, . . . more, in a greater

degree, than . . ., IL i 1. ii: VI. i 10.
? - 5. B ® # extraordinary
things, IV. ii. 10. • Observe I. i. 7. 13.

the 100th RADICAL,

(t) To produce; to he produced,—
spoken of men and things, II. i. 2. 15, 17
®3, a8 ; 5. 6 : III. i. 5. 3 ; ii. 9. 2, et at.

C®) Tifc ; to live ; to grow ; living
Ti-3. 3: rv. ii. 24. a: V. i.2. 4: VI. i
•i I, a; 10. I, a. 3, 4, 5, 6: VH. i 21. 4
23. 3, et at. > a way of life, i. e

^leulated to foster life and happiness
• ^3) To be born, to be bon

in, III. ii. 3. 6: IV. ii. 1. i, a: VII. ii

ch an

shang

yung

m

I'len

*

cfiid

>1*

slidn

Twn

n

chieh

toei

37. 9. master, a respectful way

of speaking to or of an individual, IV. i.
24. 2 ; ii. 31. i : VI. ii. 4. 2, 4, 5, 6. (4)
In a double {surname, VII. u. 26. I. (5)
In a name, VII. ii, 38. 3.

(i) Livelihood, I. i. 7. 20, 21, 22 : III. i.
4. 12. (21 A native, HI. i. 3. 3. =

breed, V. i. 9. 2. (3) , a designa-

tion, IV. ii. 2. I ; V. i. 2. 4.

A son-in-law, V. ii. 3. 5.

THE lOlsr RADICAL,

(i) To use ; to be used, I. i. 3. i, 3 ; 4. 6 ;
7. 10, et at., saepiseitne. [a) Used for
Initial, = for, on the part of, V. ii. 3. 6 ;
= thereby, L ii. 6. 4 ; IIL ii. 6. 6.

THE 102JO) RADICAL, gl-

(i) A field, fields, I. i. 3. 4 ; 7. 24 ; III.
i. 3 (iVA.). 7, 9, 13, 18, 19, et at., saepe.

»theholyfield,III.i.3.i6. ^

P^,VILL23.i. gj ^,IV. i.1.9:
VI.ii.7.a. 03 H^, rv. ii. 3. 3, 4 : VIL

i. 22. 3. ^ , the office held by Con-

fucius in charge of the public fields, V.

ii. &.4. (a) 03 and , to hunt, I.

ii. 1. 6, 7 : HI. ii. 1. a : V. U. 7. 5 ; VH. ii.
34. 2.

(i) From, proceeding firom, I. i. 7. 4 ; ii.
16. 1 : II. i.1.8; 2. i, 27; 6.4; 9. 3, etai.,
saepiisime. 'a) By, to proceed by, to walk
in, HI. ii. 2. 3 ; 3. 6 ; 9. 4, et at., saepe. (3)
Used for in both its meanings of
as and sfia, I. i. 6. 6 ; 7.3; ii. 1. 3: II. i. 1.
6 ; ii. 12. 5, et at. (4) ^ ^ at
ease, II. i. 9, a: V. ii. 1. 3. v5) Tbe mmae
of-^ III. ii. 7. 4.— In the nsme^^

^,V.i.8.2.

(i) A coat of mail ; = defensive armour,

I. i.3. 2; 5. 3; 7. 14; IV. i. 1.9. .a) ^
G3, the name of a Book in theShu-ching,

II, 1.4.6: IV.i.8.5: V.i.6.4; VII.i.31.i.

' i) To inculcate especially, repeatedly,

I.i.3.4; 7.24. ^a)Asumame, Il.ii. 11.3.

(i) A male, IV. i. 17. i : V. i. 1. 3 ; 2. i ;
ii.6. 6. (a) A title of nobility, V. ii. 2. 3, 4, 5-

A border, boundaries, II. ii. 1. 4 : HI.
i 3. 13.

To fear, to dread, I. L 6, a ; ii, 3. a. 3 ;

11. 1,3: II. i. 1.3; 2.5: Aa: III.i.l.4:
ii.5. 7: V. ii. 4. 4: VH. i. 14. 3; i*-4. 5;
34. a.

560

CHINESE CHARACTEBS AND PHBASES.

[lKD£X ii:

chaafi

ch’u

t

tang

chiang

ciiiu

m

m

th'6n

A smalJ channel of water,
channelled fields, V. i. i . 3 ; 7 . 3, 4 ; ii. 6,
6: VL ii. 15 . i.

To rebel, to rebel against, II. ii. 1. 4 i 5 ;
9 . I, 2, 3.

(i) To atop, restrain, I. it. i. 9. (2) To
keep in store, have laid up, IV. i. 9 . 5, (3)
Bead hsiv, to keep, to nourish, I. i. 3 . 4 ;
7 . 21, 22, 24 : V. i. 2 . 4 ; ii. 6. 4 : VII. i. 22 .

3: 37 . I.

An acre. Its size has varied at different
times. Now 6.,6i mu=an English acre,
I.i.3.4; 7.24; III. i. 3 . 6, 16, 17, 19; 4.9:
V. ii 2 . 8 ; VII. i 22 . a. see

(r) To be finished. III. i. 3 . 19: V. i. 5 .
7 ; 6. I. (a) A surname. III. i. 3 . 13. —
IV. ii. 1 . 2.

A general summary, an outline. III. i.
3. 20 : V. ii. 2, I.

A field of fifty mu. Used for fields
generally. III. ii. 7 . 4.

To draw figures on, HE ii. 4. 5.

(i) Different, to be different. Followed
by from, L L 8. 5 ; 4 . 2, 3; 7 . II, 17,
et at., taepe. (a) Strange; to think it
strange, to be offended, I. i. 7 . 7 : II. i. 2.
I ; ii. 10. 6: IV. ii. 27. 3: V. ii. 9. 3.

(i) To detain, II. ii. 11. a. (a) To re-
main, VI. ii2.6. The character isoften,
but improperly, written ^0.

(i) To sustain, bo equal to, correspond
to, IV. ii. 13. 17. To be matched, II. i, 1.
7. (a) To oppose, withstand. The mean-
ing is associate with the above, I. ii. 3. 5.

(3) In, at; to be in, — applied to time
and circumstances, I. ii. 6. 5; II. i. 1. i
(NA.l, 13 ; ii. 3. 3, 4 ; 13. 5, ol., taept.

(4) Ought, IV. ii. 9: VII. i. What
ought to be, right, VI. ii. 8. 9.

The 4th tone. To be correct, V. ii. 5.4.

. Bordets, boundaries, II. ii. 1. 4 ; III.
ii. 3. I, 4, 5 ; 5. 6; IV. ii. 3. '3: VI. ii. 7. a.

A flax field, ffl ^ ffl-

THE lOSan RADICAL, 7 E-

(t) Dista nt, distance, II. i.l.i I. Spoken
of relationship. I.ii.7.3: VI.ii,3.4; with
verbal forte, VE. ii. 8. 3. (3) Coarse, lU.

i. 2. a; V, ii. 3. 4. (3) To separate. III. i.
4. 7.

( i) To doubt, L i. 6. 6 : HE i. 1. 3 : VT.
i. 7. 3. (a) A name, II. ii. 10. 6.

THE 104th radical,

Any feverish distemper. But
= sickness and distress generally, VII. i.

18. I.

M

'M

ch'u

ping

(x) Sickness; aching, painful, I. ii I
6 , 7 : II. ii. 2 . i, a, 3 : IIL i. 1 . 5 : IV. ii.
^ ^,VLi.l 2 .i. ^

E ii. 1 . 7 : HE i 8. 13. , see

above. A moral infirmity, I. ii. 3 . 4. 5.
(3) Quickly ; hurried, VI. i. 14 . 4 ; ii. 2 . 4.
(3) To bo aggrieved with, I.i. 7 . 18. An-
grily, I. ii. 12 . I.

An old nicer, = an ulcer-

doctor, or perhaps a name, V. i. 8. i, s. 4.

(i) A disease; to be unwell, II. ii. 2.
a, 3: IIEi.6. i: rV. i. 9 . s. ^

I. ii. I. 7: HI. i. 3 . 13. Understood in a
moral sense, = infirmity, VI. ii. 2 . 7; VII.
ii. 33 . 3. (3) To be troubled with, di-.-

tressed by, III. ii. 7 . 4 : I V. ii. 2 . 2.

, =tired, H. i. 2 . 16.

To be paineA

fung

chi

»

ch'du

m

yung

A surname, V. i. 8. i, a, 4.

To be cureA HI- >• 5-

THE 106th radical,

To ascend, H. ii. 10. ^ ; VII. i. 24, i ;
41. 1. J^cto be made to grow. III. i.
4. 7.

(i) To send forth, — as in discharging
arrows, II. i. 7. 5 : IV. ii. 24. a 1 VII. i.
41. 3; or in exercising government, 1. 1.
7. 18; ii. 5. 3. To be sent forth, mani-
fested, IL i. 2. 17: VI. ii. 16. 3. (a) To
rise, come forth, VE ii. 16. i. (3) To open
a granary, to canse it to open, — to send
forth the stores, E i. 3. 5 ; u.4. 9; VII. u-
23. r.

&

pdi

W

THE lOfiiH RADICAL, Q.

(i) White ; to pronounce to be white,
I. i. 2. 3 : VE i. 3. a ; 4. a, 3.
grey-haired, E i. 3. 4 ; 7. 24. (a) A sur-
name, VEu. 10; 11.

(i) A hundreA Passim. It is used as
a round number, signiiying all of a class.

Wehave^jtf~,IEi.aa7,«<al.;^

IIL L 2. 3, 4, 5, rf al; "gl* V. L 6. 6 ; ^

V. i. 5. 6, rf 07.,- ^ 3^ HE L E 5, 6 :
■g" HE i a a. (a)'Q' H^, a double
surname, V, i. 9. i, a : VE ii. 6. 4 ; 15. r.

*

h%oang

itti’ anxious-like, HE A 3. i.

Passim. All. At the oommeneement of
clauses, with reference to preceding state-
ments. If it have a noun with it, the

ISDRX III.]

CHINESE CHARACTEBS AND PHRASES.

561

r-'.

St

'yurg

ran

V'lng

jnZ

'<Ang

f'hdti.g

Jan.

too

mdng

Jut

zhim

noun precedes, ii. 23. a;

37. II. Observe II. i. 6. 7 ; III. i. 4. 5.

Tvhite and glistening, III. i.

4. 13.

l^p, placid and content-like,
VirTi. la I.

THE 107th radical,

(t) The hides of animals; the skin with
the hair on, I. ii. 15. i : VI. i. 9. 1 1 ; ii. 7. 6.
(2} A name, VII, ii. 27. 4.

THE lO&m RADICAL, Jfll-

A vessel, Jfll., III. ii. 8. 3.

(t) To mi ; fuU, m. ii. 9. 9 : IV. i. 14. a ;
ii.lAs, 3: "^Li. 24.3. The full anfount,
III. i. 3. 7. (3) In a name, IIL ii. 8. i.

J^, a doable surname, VII. ii, 29. i.

(i) To add to ; more, I. ii. 10. 4 : VI. ii.
8. 7 ; 15. a. (3) Of advantage, profitable,
II. ii 2. 16! VI. ii. 6. 3: VII. i 3. 1, a.
fsl A minister of Shun and Ya, III. i. 4. 7 :
V. i. 6. 1,2, 4, 6.

Why not ; would it not be better to . . .,
I.i 7 . 33 : ILii. 10 . 3 : IV.iI3. r; n.31.
1 , a: VII. i 22 . 1 ; U. 37. 1 .

An appeatanee of fullness, VII. i. 21. 4.

Complete, great ; fionrishing state, II.
il.io; 2.28; V.i.4.i: VI.U.7.3; VU.
ii. 38. 2.

The 1st tone. A vesselful. III. ii. 3. 3;
8. a; VII. it 14. 4.

A robber, III. ii. 10. 3: V. ii. 4. 5.

To covenant solemnly, VI. ii..7. 3.

To

oversee, II. ii. 9. a, 3.

C / il/l

(i) Mutually; may often be translated
1 hsiang another, L i. 4. 5 ; ii. 1. 6, 7 ; 4. 10,

^ etat., saepisaime. (a) A name, III. ii 4. a, 3.

To assist, to act as prime minister to;
hsiana ® pEme minister, II. i. 1. 8 ; 2. i : III. ii
9.6; V. i. 6.7 ; 6. 2, 5 ; 9. 3 : VI. ii. 5. 1,3.

”” , distressed-like, III. i. 3. 7.

To inspect, I. ii. 2. 5 : VI. ii. 7. 2.

To be sparing of, I. i. 6. 3.

Dull, to be dull, IV. i. 15. 1.

m

As?

skdJig

. mao

i 0^

hsuan

see

, IIL i 1. 5-

(i)To exhaust, to carry ont to the utmost
eft in degree, in the way of doing or thinking,

I- i. 3. I ; 7. 17: IL ii 9. a; III. i 2. 4 :

V. ii 4. 5: VI. i 6.7: VIL i 1. i; 2. 3:

8. Observe g Hi. i. 2. a, and ^

^ A II- “• I (a) All, rv. ii.

I : VH. i. 86. 1. Entirely, HL i 4. 3 :
VIL ii. 3. 1.

the lOftEH RADICAL, g.

@ _ The eye, i, j. 7. jg. H i 2. 4: XU- >-

rati 8. 4 ; ii. 10. 1 . jy_ i 1 . 5 ; ii. 30 . 3 : V. ii.

i: Vl.i7.7, 8; 16.a: VILU.24.I.
la fi") Straight ; to be strmght ; to make
strmght, HI. it 1. I, 3, 5: rv. i 1. 6 : V.

11. 7. 8. Metaphorically, to correct ; rec-
titude, IL i. 2. 13 : HL i 4. 8 ; 6. a. (a)
Only, L i. 3. 3 ; ii. 1. 2 : H. ii 7, a.

x'OL. n. 00

the pupil of the eye, TV. i. 15.

mau I4 2.

TIVAi* Xf

Many, numeruna; a multitude; the

cAww ^75 41

^ so^.

0$ mild-like, VII. i. 21. 4-
sui

To be harmonious, III. i. 8. i8.

raii

To look aside. III. i. 6. 4.

to throw into a state of con-

ming fusion,— medicine in its beneficial opera-
tion, yet causing distress, IIL i. 1. 5.

cliSan

lido

p, with eyes askance, I. ii. 4. 6.

To be clear, TV- i. 15. t.

., the name of Shun’s father, IV.

wSl’

^ i2A3;'V.i2.3; 4. I, a, 4: VI. i C. 3:

VH. i 85.

See above.

ku

hsien

To watch, to spy, IV. ii. 32 ; 33. i.
To watch, HI. ii. 7. 3.

Eon

the llOrH RADICAL,

To reverence,

eking

THE 111th radical,

AL An arrow, I. ii. 6. 4 ^ XI. X-Jfp 3 '■ HX-
ii. 1. 4 : IV. ii- 24. a: V. u. 7. R

>kih ■ , Ti •

■s£s A final particle, found passim. It gives

^ definiteness and decision to statements.
* Where the last clause of a sentence or
paragraph is introduced by ^|J, or

562

CHINESE CHABACTEBS AND PHBASES.

[index III.

chih

chih

tuMn

shih

p’o

fk’ido

shih

tt

m

8ze

Wi

hu

chUi

tsi

m

Shan

m

ha'iang

it generally ends with After

BB it may be looked for. After
single adjectiyee and other words its
force is both decisire and exclamatory.

To know, to understand. Passim.

= to acknowledge, i.e. to know and em-
ploy, VII. i. 9. a.

The 4th tone. Used for to be wise ;
wise; wisdom. VII. i. 46. I.

^=J^,VI.ii.l3.a.

18.1.

A square, — the carpenter’s instrument
so called, IV. i. 1. i, 5 ; 2. i : VI. i. 20. 2 :
VII. ii. 6.

Short, I. i. 7. 13 ; III. i. 1. 5 (V. B .) ; 4.
17. To shorten, VII. i. 39. i.

THE 112™ RADICAL,

(i) A stone, a rock, VIL i. 16. (a)

fr. t th® name of a place, VI. ii. 4. i.

To break, to split. TTsed for the blows
of an axe, strong and well aimed, III. ii.
1 . 4 *

stony groimd; poor in soil, VI. i. 7. a.

Stones in a river, interrupting and
fret ting the current, VI. ii. 3. 4 ; there

.^T' ,j|^ = what will admit of no

contraiction.

THE llSiH RADICAL,

To show, indicate, V. i. 5. 4, 5.

The spirits of the land, or their altars.
Always in the phrase it ^1
tutelary spirits of a country, and may be
used for the country itself, TV. i. 8. 3:
VII. i. 19. a ; ii. 14. x, 3, 4.

To sacrifice; to sacrifice to. III. ii. 6. 3 :
rv. ii. 25. a. Jlffii s^nfices, VI. ii.
10. 4: VII. ii. 14. 4.

Happiness, prosperity, I. ii, 8. 6.

Reverent, reverently, V. i. 4. 4.

ancestors, III. i. 2. 3.

(i) A spirit. all spiritual

beings who are sacrificed to, V. i. 5. 6.
Spiritual,— n^sterious, VIL i. 13. 3; ii,'
25. 8. (a) ^1^ most

ancient sovereigns, III. i. 4. i.

Auspicious, IV. i, 18. 4; ii 17.

lu

chin

yu

Shan

fi

ch'in

ping

fc

ch'iu

To sacrifice or make offerings to ; sacri-
fices ; sacrificial, III. i. 2.2, 3; ii. 8. 3: IV.
ii. 33. 1 : V. i. 6. 6 ; ii. 4. 6 : VI. ii. 6. 6 (A’.B. ,

^iTfE-seejjig.

L q. To pour out a libation, IV.

i. 7. 5.

Emolument, revenue, salary, I. ii. 5. 3 :
II. ii. 8. 1 ; 14. i : III. i. 8. 8, 13 ; ii. 10. 5 :
V. u. 2. I, 6, 7, 8, 9; 3. 5: VII. ii. 33. 2.
To grant to, to endow, V. i. 7. 2.

To forbid, prohibit ; prohibitions, I. a

2.3; 5.3: VI.ii. 7. 3; VII. i. 35. 3, 4;
39. 4.

Calamity, II. L 4.4, 5. jp^ = an out-
break, attack, rv. ii. 81. r. Used .u-s a
verb, VI. i. 1. a.

• Happiness, II. i. 4. 5, 6: IV. i 4. 3.

To withstand, oppose; to hinder; to
ward off, I. i. 6. 6; 7. 3, 18: II. i. 1. 10;
7. a: VII. i. 16; ii. 8. i. To stop and roh,
V. ii. 4. 4, 5.

To resign, give over to another, V.i. 6. 7.

(i) What is proper; the principle of
propriety; the rules of ceremony and
politeness in accordance therewith, I.

7. aa ; ii. 16. 1 : II.i,2.37; 6. 5; 7.3, etui.,
saepisisime. To be polite to, llL i. 3. 4 :
VII. i. 48. I, ei aX, a polito

demeanour, VL ii. lA 3. The same, used
as a verb, IV. ii. 30. i. (2) The Book of
Rites, II. ii. 2. 5: III. ii.3. 3. The Eituai
Usages, III. ii. 2. 3.

THE 114th RADICAL,

The great Yu, the founder of the Hiiit
dynasty, II. i, 8. 2: IIL i.v4. 7, 9; ii-
4, 1 1, al., satps.

Birds, III. ii. 1. 4. In the phrase
birds and beasts, irrational animals,
sometimes applied metaphorically to
men, 1. 1. 7. 8, xo, xa: III. i. 4. 7, 8 ; ii. 1. 5 J
9. 5, 9: rv. ii. 19. X ; 28. 6; VL i. 8. a.

THE 115th RADICAL,

Private; privately, IIL i. 8. 9, xg: IV-
a 22, a (V.R.) : VII. i. 40. 5.

II. ii. 8. X. As a verb, to be selfislily
attached to, to monopolize, II. ii. lii-
IV. ii. 80. 3.

To grasp, maintain. VI. 1-

6 . 8 .

( I ) The autumn ; in the autumn ; au-
tumnal, I. i. 7. xo; a 4. 5: HI. i. 4. 13:
VI.ii. 7.3. (a) ^^}^,ahi8toricalWork,
compiled by Confucius, III. a 9. 8, 1 1 :
IV. a 21. I, a : VII. u. 2. i. (3) A name,
VL i. 9. 3.

INDfX !U.]

CHINESE CHARACTERS AND PHRASES.

563

cK\n

s} u-

n

pui

n

Ch‘ ’

Ch I

w

ch'druj

fdo

ch'i

ku,

tsze

[i. A hollow, — in the bed of a stream,

IV, 11. 2: VII. i. 24. 3. (2) =

le.'isons, VII. iL 80.-2.

The name of a State, I. i. 5. i, 3 ; 7. 16:

V, i. 9. I, 3: VI. i. 12. I ; ii. 4. 3, 5, 6.

VI. i. 4. 4, 5— N. i. 9. I, 3: VL

■i. 6. 4.

To remove, I. i. 3. i : III. ii. 2. 3 : VI.
ii. 7. 2 . To alter, VTI. i. 36. i.

To be taxed, II. i. 5. 4. all

taxes, I. i. 6. 3: VII. i. 23. i. SO

= revenues, V. i. 3. 3.

I. q. To loose, put, off, VI. ii. 6. 6.

A kind of spurious grain,

The young. III. i. 3. 7.

To sow. III. i. 4. 4.

The 3rd tone. Seed, VL i. 7. a ; 19.

^i) To style, to pronounce, to speak of,
in. ii. 9. i; IV. ii. 80. i: VII. ii. 37. 10.
(2, To praise, IIL i. 1. a: IV. ii. 18. i.
3) To lift up, =to proceed to. III. i. 3. 7.

The 4th tone. To correspond, to be
equal to, II. ii. 7. a.

(i) The spirits presiding over the grain
^ agriculture of a country, j ji-f*
jjii- (a) jg the title of Shun’s
mmister of agriculture, HI. i. 4. 8. The
jg is dropped, and becomes a proper

name, IV. ii. 29. i, a, 3, 4.

Paddy, IIL ii. 6. a.

To sow, n. i. 8 . 4 : IIL i. 4. 8 .

(i) To bow down, "^T’

tte head to the ground, V. ii. 6. 4, 5 : VII.
n- 4. 5. (a) A name, VII. ii. 19. t.

A general name for grain, I. i. 8. 3;
generally spoken of as y the five
kinds of grain, III. i. 4. 7,^17: VI. i.
19 ; in 10. 4. But we have also
III. i. 3. a. the grain available

for salariev ILL i. 8. 13.

An honorary epithet, I. ii. 12. i. — V, i.
9- 1,3 : VI. in 6.^

Stores of straw, grain, ftc., in the open

air; ricks, 1. ii. 6. 4.

To reap, IIL i. 4. 8.

hsiUh

k*ung

k'ung

cKwan

chkith

_1L

It

Chang

tuxm

hsiao

THE 116th radical,
A hole, TIL ii. 3. 6.

Empty, VIL ii. 12.

The 4th tone. , to impoverish.

To dig through, VIL ii. 81. a, 4.

A cave artificially excavated, HL in 9. 3.

To leap over,— as if it were VIL in

81. a, 4. The dictionary explsiins it dif-
ferently, however, and makes it>=‘an
opening in the walL’

To peep, to steal a sight, IIL in 8. 6.

( i) Poor, in poverty and distress, L ii.
6. 3; V. i. 1. 3: VIL i. 9. 4, 5, 6; 21. 3.
, VI. i. 10. 7,8. [^^,ILi.

ii. 1. 3. (2) To exhaust, II. ii.

12. 6. See (3) To be at one’s wit’s
end, IL i. 2. 17.

( i) To steal, VII. ii. 30. a. (a) Privately,
VIL i. 33. 6. (3) Joined with other verbs
so as to qualify them deferentially, IL n
2. 20 ; ii. 7. i : IV. ii. 21. 3.

9. 2 : V.

THE 117th RADICAL, ~iV .

(il To stand ; to stand erect, L n 2. 1 ;
7 . 18 ; ILLS, i; 9. i: IIL in 2 . 3 : IV. in
Sa i:V.nA i; in 6. 5: VIL n 2. 2; 21. a;

iL 3 . Jul' fln “ quickly, IV. u.

18. 3 ; = with indifference, IL in A 3. To
stand fast, to be established, VL 1. 13. a.
(a) To set up ; to appoint, to establish ;
to be set up, appointed, V. i. 3. i ; 6. 5 ;
ii. 1. i: VIL n 1. 3; ii. 13. i.

(i) Anything definite and compl^^
i lesson, a piece, VIL i. 24. 3. (a)

= rule, canons, IV. h 1. 4. (3) A name,

IIL in 6. 1 : V. n 1. I, a, St at,
■>. IIL ii. 10. 1 : IV. ii. 30. 1.

a«p«. — J

^ IV. ii. 80. a, 3, 5, is peculiar;
ee on par. i.

Boys under fifteen.

A child, VIL L

3. a. A lad, IIL i. 4. 17. So g -jp,
II. ii. 3. a, 3.

To exhaust, to carry to the utmost, L ii.
3. I : IV. n 1. 5 : V. i. 1. a.

(i) A principle, principles, IL i. 6. 5,
6, 7. (a) Correct, upright, IV. ii. 24. a.

the HSth RADICAL,

To laugh, to smile ; nulling, L n 7. 7,
16: IIL U. 7. 4: IV. n 16. i: VL R A a.
To laugh at, L i. 8. a : VIL ii. 28. a.

0 0 2

564

CHINESE CHABACTEKS AND PHBASES.

[index 1:1.

kuan

eJiieh

chi

tan

yo

A check, or token. ^ the two
halves of such a token, the fitting of
which was an evidence of the holder’s
authority, IV. ii. 1. 3.

A degree, a class, III. i. 5. 3 : V. ii. 2. 2.
To graduate, to arrange according to
merit, IL i 2. 27.

A sinew, a muscle, VI. ii. 15. 2.

To answer, VI. i. 6. 4 ; ii. 1. 4 ; VII. i.
40. 4; 43. I, 2. To respond to, — in con-
duct, IV. i. 4. I.

A slip of bamboo containing writing.
^ =a passage, a piece, VII. ii. 8. 2.

To reckon,
i. 6. 7.

[ , incalculable, VI.

(i) The name of a State, II.

i. 1. (a) iff, the name of a hill,

V. i. 6. I. ^

(i) A fife or flute, I. ii. 1. 6, 7. (a) An
honorary epithet in 1^ II. ii. 9. 2, 3.
A surname in ^>ftil,and^||S,
II. i. 1. 1, 2, 3, 4, 5; ii, 2. 8, 10: VI. ii. 15. i.

(i) To regulate, to order according to
the proper divisions, IV. i. 27. a. (2)

A law, a rule. Esed.as a verb, HI. ii.

1.4.

w-

To beat, as in forming mnd walls.
to build, I. ii. 13. a : IH. i.4. 13 ; ii. 10. 3.
= to fortify, I. ii. 14. i. mm see

To usurp : usurpation, V. i. 6. 7 : VII.
i. 81. 3.

To consolidate, I. U. 3. 6.

A small basket or dish for holding rice.
Always in the phrase I. ii. 10.

4 ; 11. 3 : III. ii. 4. I ; 5. 5; IV. ii. 29. 2;
VI. i, 10. 6: VII. i. 34; ii. 11.

(I) Toslight, rv,ii. 27 . 2 , 3 . (ai Hasty,
VH. ii. 87, 1. (3) An honorary epithet,

lU. ii. 1. 4.

A register, V. ii. 4. 6.

A record, V. ii. 2. 2: VI. ii. 8. 5.

A musical instrument, pipes, I. ii. 1.

6, 7.

THE HOth RADICAL,

KicehnUed, II. ii. 1. 3: HI. j. 8. 7: VIL
ii. 27. I. See

It

?ISU

chu

fan

IfO

nd

fan

sit

so

Grains of rice, III. i. 3. 7.

Bice in the husk.

^j^^^jVn.ii. 27.1. ^^alone,I. i. 3. 1 ■
III. i.4. 4,5; ii. 4.3; 10.3: IV. i. 14 , 1 - V,
ii. 6. 2, 5: VI. ii.2. 2::VII.i. 23. 3. Medliur-t
translates it as above, and appart-ntiy
after K'ang-hsS’s dictionary; still the
says that anciently

was the general name for all glumact-otit
grain. It is now commonly spoken .f
millet. I have translated it sometiii ts
by ‘grain,’ and sometimes by ‘millet.'

Barbadoes millet, VI. i. 17. 3.

A kind of millet. Always in the phrase

^ HI. U.8. 3; 6.2; VII. ii.U.4
Congee, III. i. 2. a, 4.

Parched grain, rice or wheat, VII. ii. 6.

To boil rice to a mass. =

tear and destroy. VII. ii. 1. a.

To manure ; the manuring, III. i. 3. 7 ;

V.ii.2.9. The rendering of the sentence
in the first of these inatanoes is in accor-
dance with the commentaries, but it may
be doubted.

Provisions of grain, I. ii. '. 6; 5. 4.

To purchase grain, VI. ii. 7. 3. All tlie
commentaries explain here ah if it me.mt
‘ to sell grain.’ The meaning is — ‘Do not
prevent our sale and their purchase.

THE 120rH RADICAL,

Epithet of the last sovereign of the Vin
dynasty, I. ii. 8. i, 3: VH. i. 22. i, et al-
saepe.

(i) To form alliances, VI. ii. 9. a. (2'
What is most important, II. i. 2. 6, 8.
(3) Compendions, VII. ii. 32. i.-^In I*,
ii. 16. the term combines the ideas of
condensation and importance.

To pay over, V. i. 8. 3.

^ ^ 5-

(i) Of white, undyed, silk, HI. i. 4-
(a) For nothing, -without doing service,
VH. i. 32. 1.

Ropes of grass, III. i. 8. a.

Reddish blue, VH. ii. 87. la.

I- q- to put in confine-

ment, L ii. 11. 3.

111 .]

CHINESE CHAKACTERS AND PHRASES.

565

?n

C/r-;k

It

k' '

i±

m

( i‘i)g

^ To giv« tranquillity to, IIL it 6. 5.

To continue. iSU^to continue to
cfcive, III. ii. 5. 5. ”

To twist, VI. ii. 1. 8: VII. i. 39. a.

( I'l Tte end. Finally, as the final issue,
VI. i. 16. 3; 18. 3; it 4. 5. (a) To com-

plete, V. ii. 4. 6; VIL i. 39. 4. To stop,
end (active and neuter), V. it 1. 6; 3. 4.
1^3) Perpetual, the whole. ^0 , the
whole day, III. ii. 1. 4.

‘ ® never,III.t2.i. ^

all the life, IV. 1 9. 5 ; it 28. 7 ; 30. 5.
V. L 1. 5 ; VII. 1 6 ; 35. 6 ; ii. 6. Observe
this phrase in I. t 7. ar, 32, and IV. it
S.3. I.

To cut short, HI 1 1. 5. To cut, to stop
intercourse with, II. ii. 11. 4: IV. t 7. a.

To supply. a deficiency in

the crop, I it 4. 5: VI. it 7. 2.

Rejected floss-silk. HI. t

A thread of connexion. = a begin-

ning, I it 14. 3.

Silk from the sRkworm. See

ch’ijg

m

k

t '(i'j

II

n

Wien

(i) To define, to plan, I i. 2, 3: lU. i.
3.13. (a) The unchanging standard, VII.
li. 27. 13.

To delay ; not to be urgent about. III.
t 3. a: VTL a 27.

h,a

J >1^ intertwine, weave together,
H. i. 4. 3,

A particle, — used as the copula, III. i.
3. 12: V. i. 4. 3.

To twist. ^ jjl^, III. i. 3. 2.

freely, at ease, II. ii.6. 5.

A surname, VL ii. 6. 5.

From, ^j^ = to climb a tree, ci-
on a tree, I i. 7. 16, 17.

^The mourning worn for three months,
m i. 46. a.

upright, .11 t 2. 7.

ii- I. Here it probably
means cloth of silk.

Merit, doing, V. t 2. 3.

mdu

shihig

cho

chih

Wi

To abound. ^ HI. t 4. 7.

To unwind a cocoon, IIL it 3. 3.

j|S|' An honorary
epithet, interchanged with ®mi read
:««, II it 11. 3; V. it 6. 4; 7. 4; VL it
6. 3-

To weave, III. i. 4. i, 4; it 10. 4.
Embroidered garments, VL i. 17. 3.

A line, string, — used with reference to
a carpenter's line, IV. 1 1. 5; VIL tll.a.

To bind. ^^=to yoke, V. t 7. a.

To adjust a string to an arrow, to draw
it back after it has been discharged, VL
t 9. 3.

To continue ; to be continued, L it 14.
3: IL t 1. 7: IV. i. 1. 5; IS- a; it 20. S'-
V. i. 6. a, 4 ^). 7; it 6 4, s

iHj’ m>tfn

. . . , immediately after, II. it 14. 3.

Strings to tie on a cap, TV. i. 8. a, 3.
To tie on, IV. it 29. 6, 7.

Hempen threads, HI. it 10. 4.

THE 121 st radical.

To be wanting, III. ii. 9* 6.

the 122hd radical,

(i) To catch in a net, IL it.lO. 7. To
entiap, L t 7. 20; HI. i. 3. 3: V. i. 2. 4.
(2) None, not. H <.4.
Seldom, VL i. 9. a.

A net for catching fish, L t 3. 3.

) A crime, offence ; a fault, L t 7. 4,
20; it 2. 13: lLit4.3,4.«<o'-i»«P«-
and sometimes alone, sin-

criminals, L it 3. 7 j 5. 3 : V. t 3. a :

yn nn .t-s.

» 7. I, a, 3, 4- ^ ^ • • • »

end against, IV. L 0 ; ii, 30. 5. (a)
ndemn, I. i. 3, 5: III. li. 9. 8,

To place, III. ii. 6. i. To appoint,

pm n- J. -.-.J

11. 4. ^ i<> displace and

a. Ifct. '

t ythe-ra, VIL ii. 14. 3, 4. (a) A

xm :x^ Tx- t ^

Fuaish-jient, III. ii. 5. 4- '^i I-

j. 5. 3; = penalties, fines.

566

CHINESE CHAEACTEKS AND PHRASES.

[INDEX 111 ,

yanff

tnei

hsiu

cifCun

hsien

t

m

yu

V»

Ido

#

k'do

m

To make to ceaae, to stop, VI. ii. 4, 3,
5, 6.

THE 123bd RADICAX,

The sheep or goat, L i. 7. 4, 6, 7, 8 : II.
ii. 4. 3 : III. ii. 5. a : V. i. 1. 3 ; 2. 3 ; 9. i ;
ii. 5. 4 ; 6. 6 : VI, i. 8, i. sheep-

dates, a kind of persimmon, Viy, ii. 36.

I, 2.

(i) Good, admirable ; beautiful ; beauty,
I - ii. 1* 7 ; IS- 2 : II. i. 7. 2 ; ii. 2. 4 ; 7. i

too good), 2 : Vt i 7. 8 ; 8. 1, a ;
10. 7 ; 19. i: VII. i. 41. i ; ii. 25. 5; 36. 2.

To be ashamed ; the feeliug of shame,

II. i.6.4, 5;9.2; UI.u.l.5; IV.iL33.2:
V. ii. 1. 3 : VI. i. 6. 7.

A flock, a company, VII. ii 19. 3.

An overplus, III. ii. A 3.

Bighteousness ; our consciousness of
what is righteous, and the determinations
thereof; what is right, ficusim. The com-
binations of and are

very common.

Soup, V. ii. 3. 4. Cl
VII. i. 34; ii.ll.

|,VI.tl0.6;

Meagre, feeble, II it 4. a.

THE 124th radical,

(i) Feathers, a feather, t i 7. lo; ii 1.
6, 7: VLi8.a; iil.A (a)^^|,the
name of a mountain, V. i 8. a.

A famous archer of antiquity, IV. ii
24. t : VX L 20. I : VIL i 41. a.

Only, VX ii 1. 7.

To practise, do habitually, VIX i 6.

The name of the heresiarch Mo, IIX ii
9. 9, to, 14.

Wings. Used as a verb, to give wings
to, to assist, IIX i A A

THE 126tb RADICAL,

To be old; old; the old, X i 7. la, 24-
ii. 6. 3; 12. a; 16. i: IX ii A a; IIX i8.’
7: ii 6. a: IV. i 18. i, a: V. i A i: VI.
ii 7. a, 3 : VIX i 22. i, 3, 3.

(i) A deceased father, V. i. A i. Ca) To
examine, IX ii 13. 4 : VI. i 14. r ; VU. ii

Paasitiu (i) He (or they; who ; this (or
that), these (or those) who (or which).
It is put after the words (verbs, adjectives,
nouns), and clauses to which it belongs,

t?P

L i 1. 4; a I, 4; 4. 6; 5. r, 3, 6, d ai.
sctepissime. Observe I-

ii A r ; 16. i, et at.; ^ V. ii. 6. j :

IIX i 5. 1, a, etsimilia. (2) After

-| A

with intervening words, phrasei
where a numeral is used, and .many
other cases, is equivalent to one, Ons,
these. E. g. ■such un

one as I,' X i 7. 4; ^ ^

ibid. 6 ; ^ A ^

was one Tsang Ts'ang, X ii 16. 3; — -

1^ III- ii 9 - 13: ZH *■ -■

a. — This seems to be the proper force i f
the character, so that it is an emphata;
demonstrative by which the mind is laatle
to pause on what has just been said. (3)
It stands at the end of the first membe.r
of a clause or sentence, when the next
gives a description or explanation of the
subject of the other, terminated generally
by the particle .jj^, but not always, X i.
7. 9, la ; ii A a, 3 : IIX i 3. 6 , 7, et passim.
(4) - {fc at the end of the first member

of a sentence, resume a previous word, or
statement, and lead on to an explanatn n
or account of it E. g. IX i 9. i. Obsei vo
VII. ii 16. — This case and the preceding
may easily be brought under (a). (51

occur continually at the end of
sentences, preceded generally in a pre-
vious clause by and for the most pare

the force of in (i) is apparent, X i 1.
5; ii 8. 3: IX i 1. 10, II, et passim. (6)
It forms adverbs with and , I. ii-
4. 4 ; IX ii. 7. a, et aL, saepe.

Old, aged, X ii. 15. i.

The 4th tone. To relish ; a relish, VI.

i *■ 5: 7- 5. 8.

THE 126th RADICAL,

Passim. A conjanctioiiy meaning
and yetj which latter signification is oft^n
nearly or altogether =&ut Its use, how-
ever, is very idiomatic, ard it cannot
always be literally translated into
English, fflij 'Q, and jfq
are very common. So is ^ — ‘ so,
and yet.’ . . . Observe II. ii H-
3 : {fn-V.i7.4; ^,Vli8..,

et Sim.; also ^ ^ IL ii 13. 4;

ffij 5- Rs nse

is to be noted. E.g. IV. ii a 4 : V. i.
A 1, 4.

INDEX III.]

CHINESE CHABACTEES AND PHRASES.

567

m

shdtig

tvdn

chih

THE 127th radical,
ii.

To plough ; to cultivate the ground, L
i. 6. 3, 4 ; iL 4. 5 : III. i. 4. 3, 4, 5, 6, 7, 8,
II, et al., saepe. mm — husbandmen,
L i 7. 18; il. 6. 3; 11. s; II.i.6. 4.

= to labour, to do work, VII. i 32. i.

To weed, IL i. 2. 16.

A plough-handle, 4 b, III.
3. 5. y'l

. 4. 2 :

A ploughshare. see

To weed, L i. 5. 3, 4.

A harrow, = to cover the seed, VI.

i. 7. a. ^

THE 12»ih radical,

(il The ear, 1. i. 7. 16: m. ii. 10. i :
rV.i. 1 . 5 : V.iLl.i: VI. i. 7.6,8; I 6 . 2 ;
VILii24.i. (a) A final particle, simply,
only, just, L i. 8. a; ii. 1. a; IL il 10. a,
7: IIL 14. ii: IV. 1 22; il 80. a: VI. 1
6. 7; 10. 5; 17. i; il 2. 3, 7; VII. il 7.
-indeed, L 1 8. i (?).

To invite or call forth men of worth by
presents, V. 1 7. 3, 4.

Sage ( = ‘ great and capable of trans-
forming’), VIL il 26. 7; sageness; a
sage, II. 11.8; 2. 18, 19 ; III, ii. 9. 9, 10,
13: IV. il 1. 4 : V. il 1. 5, 6, 7 : VII. il
25. 7, a ^ IL 1 2. 17, ao, aa, 25,
a8, et al., saepe.

To collect, to be collected, II. i. 1 : IV.
1 1. 9; 9. I.

To hear; to become acquainted with
by report, I. 1 7. i, a, 4, 8, 16, 17; ii. 1.
4, 6. 7, et a’., scupissime. , extensive

information, V. il 7. 3. ^ ^ «d. ,

VI. il 13. a.

The 4th tone. Bepntation, notoriety,
rV. 1 1. a; il 18. 3: VL 1 17. 3.

Acuteness of hearing, IV. 1 1. 1.

A sound; a voice, I. 1 7. 8; ii. 1.6, 7;
II. i. 2. 4: III. 1 4. 13: V. il 1. 6; VL 1
7. 6, 8 ; ii. 16. 3 : VII. 1 14. i ; 36. 3. ^
I. i. 7. 16: VL ii. 13.8 ( = languag^!

= music, Vn. ii. 22. 1 ; 37. la.

tation, IL i. C. 3 : IV. ii. 18. 3 f
VIL 1 14. I.

Bepu-

An ofSce ; the duties of office, I. il 4. s ;
II. i. 4. a ; il 6. 5 (.VB.) : V. i. 1. a ; il 3.
4; 6. 3; 7. 9 (B.B.); VI. il 7. a.

fing

zau

hsiao

te

fhih

m

fei

M

chien

w

yu

n

pei

hsieh

m

hsiii

ndng

To hear, to listen to ; to hear and follow,
I. i. 7. 16; a. 7. 4, 5; n. u. 11. 3 : rv. i. 8.
3; 15. 2; ii. 3. 3, 4, etoi. i^i to ad-
minister the government, IV. il2. i. Com-
pare IIL i. 2. 4.

THE 129rH RADICAL,

So, — a continuative particle, I. il 5. 5.
The dictionary, however, explains the
character here by ^ , himself.

And so, though, VIL ii. 19. 3.

THE ISfira RADICAL, |^.

Flesh, meat, 1. 1 3. 4 ; 4. 4 : 7. 8, 04 :
IIL il6. a; 9. 9; 10. 5: IV.114.a; 19.
3 ; il 33. 1 ; V. ii. 6. 4, 5 : VL ii. 6. 6 : VII.
i. 22. a, 3.

not equal to, degenerate ; in-
competency, IL ii. 7. 1 : IV. ii. 7. i ; V. 1

6. a : VL ii. 6. a.

A limb. pg^,vil. il24. r.

Fat (adj.), I. i. 4. 4 : III. il 9. 9. Rich
food, 1. 1 7. 16. Rich, spoken of soil, VI.
i. 7. a.

The shoulders. III. ii. 7. 4 ; VI. i. 14. 4.

To cherish and train, VI. ii. 7. 3 : VII.
1 20. 4. To be maintained and nourished,
UI. 1 4. 8.

The back, VI. 1 14. 4 : VII. i. 21. 4.

Mutually, I. ii. 4. 6 ; 6. 5 : IV. i. 9. 6 :
V. i. 1. 3 (17. B.)

A surname, I. i. 7. 4.

I. q. The breast, IV. i. 15. i.

The ribs. ^^ = toslirugup,ilI.ii.7.4.

L q. to cultivate, improve, I. i. 6.
3: VLt^.a, 3: VIL 11.3; 9.6; il32.
I. To repair, IV. ii. 31. i. f# = to do,
I. ii. 4. 4.

To be able ; can. As the auxiliary,
passim; but it is often used absolutely,
e.g. 1. 1 7. 10, 1 1 ; ii. 16. 3 : V. i. 9. 3,etal.,

saepe. ^ alone, and m’
ability, II. i. 4. 3 ; 6. i. Ability, VIL i.
16. 1. = to amount to, V. ii. 2. 4.

The belly, TV. ii. 3. i : VI. i. 14. 6; VII.
i. 27. I.

fat meat, VI. i. 17. ^

rich favours,. IV. ii- 3. 3, 4.

668

CHINESE CHARACTERS AND PHRASES.

[index I!!.

(i) The skin. VI. i. U. i, 6. ^ ^

and alone, = the body, II. i. 4 ; ii. 7.

4 ■ VI. ii. 15. 9. (n) Admirable, IV. i. 7. 5.

To smite, HI. i. 4. 16; ii. 9. la.

Uinoed meat, VIL ii. 86. a.

A surname, U. i. 1. 8: VI. ii. 15. i.

The arm, the lower arm, VI. ii. 1 . 8 : VII.
i. 39. a ; ii. 33. a.

THE ISlBT RADICAL,

A minister, an officer of a coart, I. i. 7.
14, i6; ii. 4. 10; 6. i; 7. i; 8. a, et al.^
saepiasime. ms. in correlation often I
occur. In the first person, ‘ L your min-
ister,' I. i. 7. 9, 4, 5, St ol. In a wider
sense, subjects, II. i. 1.8: III. ii. 6. 5. To
employ as a minister, H. ii. 2. 8, 9, et al.

To rest, to sleep, 11. ii. 11. a, 3.

A surname, I. ii. 16. 1, 3.

THE 132in) RADICAL,

(i) From, as a prex>osition, 1. ii. 11. 9 :
II. i. 2. 33, 97 j 3. a, et al., aaepimime.
According as, V. i. 6. a (a) Self, of all
persons. Generally joined with verbs in
a reflex sense. We have ^

Ac. Ac., IL i. a 7 ; 4. I
4» 5, fi 6 ; 9. a, ef <ri., soeptssims. Observe
S H. U. 6. 3: VI. ii. 6. 1.

Smells, odours, VIL ii. 24. i.

, a minister of Shun, HI. i. 4.

THE 183rd RADICAL, gg .

(i) To come, to arrive at ; sometimes =
to, till, Li. 8. 5; 7.1s; iil.6: ILii.2.4;
9. I, ft al, taepusime. to come

to, as to, is very common ; e.g. L ii. 2. 3 ;
aa; lO.a: Vllu.8ai,a,3,4,8fai (a)
Most, forming the superlative degree; the
utmost degree, IL i. 2. 13 : IV. i. 2. i ; 12.
3, rt ol Chief, II. i. 2. 9, (3) H S,
the solstice, IV. it 26. 3. ^

(i) To carry to the utmost degree, VL

it ia 9,3: vn. t8. z. ^;^,vi. t

9. 3. (a) To bring about by effort, V. i. 6.
» & - to calculate, IV; it 26. 3. (3)

To resign, IL it 5. a; 10. i.

(I) A tower, 1. 12.3,4. the

name of king Wan’s tower, idtd. (a)

The designation of a low officer, a servant,

V. ii. 6. 4.

A lume, IL ii. 8. i : VH. ii. 23. i.

THE 134th radical, |Q.

(i) With, along with. Htsstm. E.g.I 1,
2. 3 ; ii. 1. 4, 6, 7, 8 : IL t 9. i, a ; ii. 2,
4, S, 7 : VII. i. 13. 3 ; it 26. a. Another
preposition, as from or to, is sometimes
required in our idiom. Observe ^ SH
g|, VI. it 9. a; and ^ ^

rv.it 28. 6. (9) And, I. i. 3. 3 ;
4. a, 3; 7. ti, «f of., soepisnme. Sometimes
it is letter to translate by or, II. i. 1. 3:

VI. it 1. I, 9, 6, 7, ef at For, III. ii.
1. 4: rV. i. 9. I. (4) To give, to give to,
I. i. 6. 5, 6 : V. i. 6. i, a, 3, 4, 5, 6, et al., saepe.
(s) To help, IL i. 7. 5. ^6) 'Ihan, V. i. 7. 4.

The 4th tone. To share in ; to be con-
cerned abont.ULt 4. zi : IV. it 31. J: V.
ii.l.a: VILi.20. z,s. VL 1 18. i is marked
with thia tone, bat Chu Hm explains by
‘ to assist,’ as in (5) above.

The and tone. Passim. A final particle,
interrogative, and also with exclamatory
force. It implies generally that the
speaker has a well-formed idea on the
subject of the question in bis own mind,
and that he wishes to express his own
sunarise, or to involve an opponent in
difficulty, I. i. 7. 4, zo, la, 14, 16, Z7; ii.
1- 4i 7 ; 6. 3 ; 7. 3 ; 16. z, al., saqpiasime.

(z) To arise, II. it 13. 3 ; IV. i. 1. 9 :
VI. L 6. a. (a) To rouse one’s selL to be
aroused, IV. i. 13. z : VII. i. 10 ; 22. i ; ii.
16; 37. Z3. to raise itself—

qmken of grain, L i. 6. 6. (3) To raise, I.
i. 7. Z 4 . granaries,

L ii. 4. 9. (4) To flouriab, IV. i. 8. a.

(z) To lift, to raise, L i. 7. 10: IIL i. 5.
4 : it 6. 7 ! VLii. 2. 3. J||L = to promote;
to bo lifted up, promoted^ZIL i. 4. 7 ; V.
i 9. 3; ii. 6. 4, 6: VL iL 16. z.

•liege, insist on, VIL L 26. 4; iiTsi. ii.
J&=to take, 1. i. 7. za. com-

plete, L ii. 10. a, (a) All, L iL 1. 6, 7 =
IL ii. 12. 5 : VL i. 7. 3.

Old, ancient, III. i. 3. la : IV. i. 1. 4-
former, LV. n. 8. a.

THE 136tb radical,

The tongue, ILL i. 4. Z 4 .

(i) To lodge in a booth, I. ii. 4. 9.

^1^, a lodging-house, IV. i. 24. 2. (2)

Only, III. i. 4. a (? N.3.) (3) A nanze, IL
i. 2. 5, 6, a

INDEX III.]

CHINESE CHAEACTERS AND PHRASES.

5()9

shu,

ICU

p'an

po

3F

chieh

e

mang

■ib-

yiin

(i) To neglect, pass over, I. ii. 7. a ; 9.
I, a: II. i. 2. i6, ai; 13. 5 ( = besides).
, to give up bis own views, II. i.

8. 3. To give over, to cease, IV. ii. 18. a.
(2) To let go, I. L 7. 4 : V. i. 2. 4. (3) To

discharge, as arrows. III. ii. 1. 4. The
dictionary gives this instance under the
3rd tone.

The name of a State, III. i. 4. 16 ; ii. 9. la.

THE 136th radical,

The ancient emperor, so called, IL i. 2.
S-.3) ii' ^ 4) el passim.

To make postures,

IV. i. 27. a. i

THE 137th radical,

To be abandoned to pleasure,

II. i. 4. 4: VII. ii. 34. a. Bead without
the aspirate, it is the name of Yen Hui’s
son, V. ii. 3. 3.

THE 138th radical,

(i) Good, IIL u. 1. 4! IV. i. 15. i : VI. i.
8. 3 (;^ the good natural heart);
17. i ; U. 9. 1, a. = intuitive, VH. i.
16. 1. (a)^^^^^,the goodman, a husband,
IV. ii. 33. 1. (3) A name. III. ii. 1. 4.

THE ISftTK RADICAL,

(i) The countenance, the looks, I. i. 4.
4: u. 1. a, 7: UI. ii. 7. 4 ; 9. 9 : V. ii. 9.
a, 4 : VI. ii. 15. 3 : VII. ii. 11. ||| ■&,
IL ii. 13. I ; VI. ii. lAa

Colour, colours ; sights, L i. 7. 16 : V. ii.
1. 1 : VI. i. 4. 1 ; 7. 8 : VII. ii. 24. i. (3)
The appetite of sex, VI.ii.1. 3,7. Beautifhl
women — a euphemism, I. ii. 6. 5 : V. i. 1.

4i S- Observe VIL i. 21. 4, where ' pSi
= manifestations ; and 38, where it '■c
functions.

fiushed-like, II. i. L 3.

THE 140ih radical,

(i) The mugwort, or moxa, IV. i. 9. 5.
(a) Beautiful, beautiful young

women, V. i. 1. 5. (3) To rule, to correct,
V. i. 6. 5 : VII. i. 11. 5. In this sense, it
is interchanged with and should bo

The mustard plant. But it is used as
simply = grass, TV, i. 28. i ; ii. 3. i.

• f^ tired-like. ? Stupid-like,

IL i. 2. 16.

Lq. To weed, VII. ii. 32. 3.

ch'u

mido

(i) Grass, pasturage, II. ii. 4. 3.
grass-cutters, I. ii. 2. a.
grass-carriers, IV. ii. 31. i. (a) The flesh
of grass-fed animals, VI. i. 7. 8.

(i) Growing corn, I. i 6. 6 : II. i. 2. 16 :
VIL ii. 37. la. (a) — ■ the name of

an ancient State, near tbeTung-t’ing lake,
V. i. 3. a.

ii

kdu

k'u

A pig-pen, VH. ii. 26. a.

(i) If, L L 1. 4 ; 7. 20 ; ii. 14. si oi., saeps.
(a) Improper, without some apparent
cause, VI. i. 10. a ; ii. 6. 6.

(i) As, such as ; to be as (i.e. like, and
sometimes equal to), I. i. 7. 4, 16, 17, 18,
e< passim. As if ; seeming to be, I. i. 7. 6 :

H. i. 9. I ; ii. 2. 5, ei aL, saspe

. . . ‘ may rightly be deemed to be

so, 'occurs several times. Asto, I. i.7. ao;
ii. 14. 3 : II. ii. 8. 5 : VII. ii. 88. i, a, 3,
et aL, pasiim. 7^^,IV.iL28.7: VI.

aU .= is it not the better plan to . . ., I. ii.

I. 4! IV. i.7. 4! V. i.7. 3, 4.

IIL t 4. 17. . i. 29. (a)

If, Li.7. 7; ii. 11.3, ei oi., Mupe. (3)“to
conformtovirtue,V. i.A 4^ (4) The name
of one of Confucius's disciples, II. i. 2. as,
a8, ei al.

To embitter, to be embittered, L i. 7.
33! VL ii'. 15. a.

did

mdu

Surpassing, the first among a thousand,
VII. i. 20. 4.

Vigorous-looking, V. iL 5. 4.

j^, luxuriant, IIL i. 4. 7.

The name of a city of Ch'i, VIL i. 36. i.

Coarse, wild grass, HI. L 8. a : VIL ii.
21. I (A. B.)

This, these, IL ii- 12. i : HI. ii. 8. i
m- VH. in 19. a

j*

m

eking

ts'do

Te eat, VH. ii. 6.

The name of a rude tribe or State, IIL
i. A 16; ii. 9. la.

Grass, HL L 2. 4- vegeta-
tion, HL i. 4. 7. ,Bee

«,IV.i.28.i. ;^^soe^ ^
=herbs, VH. ii; 6.

570

CHINESE CHARACTEBS AND PHRASES.

[index lil.

%

(i) ^ ^ overgrown with grass and

htcang weeds, VI. ii. 7. 2. (2) Wild, ruinously

addicted to hunting, I. ii. 4. 6, 7, 8.

h

To come forth and descend to.
to govern, I. i. 7. 16.

chicang

(i) A surname, I. ii. 1. i, 2. ^ 2 ) The

name of a street in the capital of Ch*j, III.

ii. 6. I.

chu

hsin

sni

p*ido

mo

mang

shit

ts'ui

Uii

lean

The name of an ancient State, I. ii. 3, 6.

An ancient name for the territoiy of
in the time of Chau, V. i. 7. a.

A useless plant growing amid corn, and
like it. ? Darnel, VII. ii. 37. la,

I.q. JS. To die. ^^,1.13.5;
4. 4 : III. ii. 4. 9-
(i)Not; not to be, not to have, i.q.

I. i. 6. I ; ii. 12. i : II. i. 8. 5; ii. 2. 4, 9,
etal.j saepiss'iyne. Often it —no one, and iu
this case it generally attracts the object
of the following verb to itself, I. i. 7. 3;
ii. 12. a; II. i. 1. 10; 2. 27; 7, 2: III. i.
3. 14; etal.,3(Kpe. and

are strong affirmations, =thei'e is no-
thing (or none) but ..., I. i. 6. 6: II. i. 1.
8 : IV. i. 20 ; ii. 6, el at. see

^ So ^ IL i. 4, a ; 7. 4, et al.

(3) , a worthy and thinker of Ld,

VII. i. ^3.

= grass, plants, V. ii. 7. t.

I.q. Calamities, IV. i. 8. i.

Vegetables, V. ii 3. 4.

Grassy marshes. ? Bogs, III. u. 9. 4.

Pulse, VIL i 23. 3.

A grassy level, IL i, 2. 28.

(i) Fields lying fallow ; common.s, IV.
i. 14. 3. (a) A surname, Vll. ii. 38. a.

Buds ; to bud, VL i 8. i ; 9. a.

The 4th tone. A surname, VI. ii 6. 5.

(l) Ten thousand, I. i. 1. 4 ; U. 9. a ; 10.
3, 4 : II. i. 1. 13 ; 2. 4, 7 ; ii. 10. 3, 5: III.
i. 4. 18; ii. 10. 5: VI. i. 10. 7; ii. 10. 3.
In sev CTal of these examples, the phrase

“ ^ S’ aPPlj«»W® properly

only to the royal domain, but used pre-

yneng

VO

hv*g

tentiously of the great fiefa ^ = all.
VII. i 4. X. (2) A surname. ^

III. ii. 6. I : V. i. 1. I, a, e< ol., saepe.

To descend, MM »to decease. V. i.

4. I.

(i) To be manifested, III. ii. 9. g.

To know clearly, VII. i. 6.

^The name of an ancient State. and
:g'f&,I.u.3.x; 11.2: m.ii.Ta.i.
f^ ,the name of a place, VI. ii. 7. 3.

To bury, inter, II. ii. 7. x : III. i. 2 2,
5: 5-a, 4-

(i) To wear on the bead, IV. ii. 25. i
(2) A name, IV. ii 24. i ;

*■ “■

(0All,^|^,VI.i6.8. (u)Lq..^,
to steam. III. ii. 7. a.

(i) To cover, V. i. 2. 3. (a) A particle,
continuative and sometimes illative, I. i.
7. 17 ; ii.4. 9: IU.i.5. 4: V.ii.8. 4; 6. 4.

The name of a place, II. ii. 6. i : III.
ii. 10. s.

Five times, fivefold, III. i. 4. 18 : VI
i. 6. 7.

The name of a State, VIJ. ii. 18.

To obscure, cloud over, keep in the
shade, II. i 2. 17 : VI. i. 15; 3.

p fuel-gatherers, L ii 2. a.

A straw-basket, VL 1. 7. 4.

Great, >p., how vast ! IH- ’

Overgrown with woods.

Thin, .= mean, shabby, V. ii. L 3 '■
VII. i. 44. 1 ; ii. 16. i. = slight, D.
ii. 24. I. = a spare aimifiicity, HI-

i 5. a. jfe = to make light, L i. 5. 3 '
VII. i. 23.^

(r) The name of a State, L ii 14. 1 : H-
ii. 8. I, 4, (a) A somame. III. ii. 6. a.

To present, to introduce, V. i. 6, 5, 6 >
6. I, a.

(i) Firewood, I. i. 7. ro: VI. i 18. i.
^ ‘a little sickness,’ IL

i. 2. 3. (a) Grass, plants, IV. ii 31. i.
The death of a prince, IIL i. 2. i, 4-

i.vilfix ni.]

CHINESE CHABACTERS ANU PHRASES.

571

= mutual dependence, a borrowing
isi of services, III. i. 3. 6.

To lay up, to deposit, I. i. 7. i8 : II. i.
5. 3 : V. i. 8. a.

Is amif

rm'io

m

4514

yu

l.q.
i. 18.

Am

c4*«

hao
4 do

Ac

To despise, VII. ii. 31. i.

to cultivate, HI. i.

Physic, III. i. 1. 5.

To revive, I. ii. 11. a
A kind of basket. III. i. 5. 4.

THE 141sr RADICAL,

(i) A tiger, III. il 9. d : VII. ii. 23. 3.
“ life-guards, VIL ii. 4. 4. (a) A
name, UI. i, A 5.

To oppress, tyrannize over ; oppressive,
L ii. 4. 6 ; 11. 3 ; II. t 1, it • III. i. 3. 7 .

The 3rd tone, a verb, (i) To reside
in, to dwell, HI. ii 10. 5 : V. i. 7. 3, 4 j
ii. 1. I, 3 : VI ii. 8. 5 ; VII. i. 86. 6 . Ob-
serve VI ii. 6. t. ^ IV.

ii 83. r. to dwell in love, V. i.

6.5; but the same in II. i. 7. a is different.

(3) To live in retirement; unemployed,

III. ii. 9. 9: V. ii. 1. 4. (3) an

unmarried daughter, VI. ii. 1. 8. (4) To
manage as business, an occasion for, II.
ii. 8. s-In, III. i. 4. I,

‘ gave him a place to reside in,’ perhaps
is the 3rd tone.

Empty, VIL ii. 12. i. D sed adveihially,
VII. i. 37. 3.

joyful and pleasant-
like, VIL i. 13. I. (a) To measure, to
reckon. unexpected, that can-

not be reckoned on, IV. i. 21. (3)
aforester, III. ii. 1. a ; V. ii. 7. 5, 6, 7.

(4) J^^=Shun, — said in the dictionary
to Ik the surname that arose from him,

V. i, 6. 7. (5) The name of a State, V. i
9. a : VI. ii. 8. 4. j^.^,V.i9.3. (6)
A name, II. ii. 7. iflS. t.

A name or mark. argument,

VI. ii. 4. 4.

The 1st tone. To cry out ^

V. i. 1. r, a.

The name of a State, V. i 9. a.

•/iL'

*?!

tsao

ch'ih

m

ying

n

m

(aan

ik

hsuh

rr

Ksing

tf

hsing

THE 142 »d RADICAL,

abbreviated. A gnat, IIL

iv 5. 4.

An earthworm, IIL ii. 10. a, 3, 6.

Interchanged with JS. Early in the
morning, IV. Li. 83. 1.

A snake, IIL U. 9. 3, 4.

_ A surname, II. ii, 6. I, 3, 3. But the
dictionary doesnot mention the character
as sneh.

Dung-worms, IIL ii 10. r.

A ffy, IIL i. 6. 4.

An insect that eats through wood.

=the appearance of being worn away,
VII. ii. 22. a.

The silkworm. To keep silkworms,
III. ii. 3. 3. To nourish silkworms on,
Vn. i. 22. 3.

The wild tribes of the South, HL i 4. 1 4.

THE 143 bd RADICAL,

Blood, VLii7. 3:VILiiA3

THE 144rH RADICAL, fj.

(i) To go; to set out; to proceed, L ii
4. 6: H. i. 1. [3, et ai., soepe. To m^e to
go, to lead, VI. i 2. 3; ii. lA a. To
advance, in contrast with ‘ to stop,'
I. ii. I8.3. tJ’J^^^,rain-pool8,n. i3. 38.

to assist on the journey, or ex-
peiitioa, II. ii S. i. (a) To do, perform ;
to carry out, to practise ; to be practised,
carried out, I. i 4 . 5; 7, py 33; ii 6. ay 4 ;
9, t, etoi, MQM. This meaning is kindred
to the above, and derived from it. The
way regulates the amStusL
carry out principles,* often oeearg, but
^~T ^ i 10. 6, is literally

‘ a tramper.' Observe the two meaning,
in IV. ii 19. a — Observe also ff>m
VL ii 16. a; .f-j" IV. ii 1. 3, and IL

LI. 3 ;

ii. 4. 6, 7. (3) A name, IIL i A i, 3.—
IV. ii. 31. i.

The 4th tone. Actions, conduct; —
always as a noun, I. ii. A 8; IL i 2, 18;
lU. ii 9. 5, 7, 13 : IV. a. 11 : V. i 6. 4 , 5;
7. 7; VL ii 2. 5: VII. i 16. I; ii. 33. a;
37.6,9. Hedhurst, Williams, and Wade

572

CHINESE CHAKACTEfiS AND PHRASES.

[index 111

give the pronunciation as here repre-
sented; but according to K'ang-hsl’s
dictionary, it should be expressed by
hang.

The and tone. a double sur-

name, IV. ii. 27. I.

A name, III. ii. 3. i.

An art, a contrivance, I. i. 7. 8 : Vl.'ii.
16: VII. i. 18. I ; 24. a. profes-

sion, II. i. 7. I.

The name of a State, IV. ii. 24. a ; 31. a :
V.i8.r,a,3.

V. ii. 4. 7. iw ’

Crosswise. = disorderly ;

perplexed, I. ii. 3. 7 : VI. u. 15. 3.

THE 14&rH RADICAL,

Clothes ; robes, II. i. 9. i ; lU. i. 4. 8 ;
ii. 9. 5 : V. ii. 1. r ; VII. ii. 6. ^

III. ii. 3. 3 : V 11. i. 36. a. 3^ =grave-
elothes, I. ii. 16. a.

The 4th tone. To wear, I. i. 3. 4 ; 7. 34 •
IH. i. 4. r, 4 : VII. i. 22. 3.

To decay, become small and feeble, IIL
u. 9. 5, 7 : V. i. 6. I : VI. u. 14. a, 3.

A shroud, I. U. 16. a.

Tojtrip up the sleeve, to bare the arm,
^ i- 9- a : V. it 1. 3,

Embroidered robes, VII. it 6.

The 4th tone. To be covered with,

= to be affected by, to receive, IV. 1 1. a ;
V. t 7. 6; it 1. a, wear, to

have to wear, VII. ii. 6.

The and tone, Lq. 1^. ^^,the
hair dishevelled, unbound, IV. it 29. 5, 6.

A name, V. it 3. a.

Naked. ^ IL t 9. a : V. ii. 1.
r 3.— There must be a difference in the
meaning of the two terms, but I have
not found it indicated.

Abundance of clothes ; abundance gen-
erally- ^^|gi=‘y«b»nd more,'
II. ii. 6. 5.

To mend clothes. To mend or repair
generally ; to supply ; to assist, L it 4 .
5, 10: IIL t 1. 5; it 4. 3: VL a 7. a:
vn. i. IS. 3 (A'.£.)

naked, ^^.seo^.

To tie or wrap up, L it o. 4.

put-off the upper garment. ^0
^ S®®

m Narrow. 1.7. 6:111.1. .3. 14.

pien

Cloth of hair ; coarse cloth. II. i. 2. 4, 7 :
nLt4. 1,4. ^

(i) An honorary epithet. ^

ksiaap , L 1 6. I. (a) -^* the dedgna-
tion of a disciple of TsangShan, II.i. 2. 7.
i To take by soiprlse, IL t 2. i5(A’.B.)

hst

THE 146th RADICAL, g.

irtil (i) The west ; on the west ; western, I.

^ t6.i;ii.6.5 :H.t 3.a-.VI.t2.i,3.h.

6. 5. ^ , the chief of the West -

king Wan, TV. t 13, i : VH. t 22. i, 3.
^ 1^, L ii. 11. a: HI. ii. 6. 4: IV. ii.

I. a •- vn. it 4. 3. {as) |ttij a famous
beauty, IV. it 25. x. (3) Part of the de-
signation of the grandson of Tskng Shan,

II. t 1. 3, 4.

The ist tone, (i' To seek for, II. ii. 6-
ydo 3 : VI. i. 16. 3. c^^ = to seek an intro-
duction to, V. i. 7. I, 8 ; 9. I. (a) =

to intercept,!!, ii. 2. 3; III. it 6. 2 ; V. i.8.3.
m (')KM , repeatedly; to repeat, V.

Ju ii. 9. I, 4 : i. 8. a. (a) ^9 to

overturn, V. i. 6. 5.

To cover, overspread, IIL t 1. 5.

/du

THE 147th RADICAL,

To see, Fa39irn, to see from

chien a distance, VII. i. 36. x ; ii. 23, a. Very
often visit, e.g. I. i. 1. i : II. ii.

a: 1II.U.7. 1, a,3. . . . , to have

an interview with — spoken of a ruler, V.
ii. 7. 4. It forma the passive voice, III.
ii. 6. 5 : VIL ii. 29.

fi) To appear, to he seen, IL ii. 12. 6'-

^ III. i. 6. a: VIL t 21. 4: 2. II. W Jo

become illustrious, VIL i. 9. 6. (3) 10

have an interview with, an andience of ... 1
I. it 1. I, a; 16. a: II. it 4. 4; «. I : V. i.

4. 4 (N.B.)

A compass, the instmment so called,
^ IV.tl.i,5;2.i: VI.i.90.a: VILii.6.1.

]|@ To regard, to look at, — often — to con-
rtrt aider, II. i. 3. 4, 5: IV. ii. 8. i ; 90. 3, d
a/. To see, Jt. ii. 8. 5 ; 12. i : V. ii. 1. i i
7. 8, et III. Jj^ ^ hold a court, to

give audience, II. ii. 2. i. = equal

to, V. ii. 2. 5.

^8 To see, VL it 6. 5.

CHINESE CHARACTEBS AND PHRASES.

573

ch.n

a

chif-n

M

n

chAo

chtdo

M

chie/i

fA

SX

hit

n

yen

(i) To love, show affection to, I. ii. 12.
3: III, i, 5. 3: IV. i. 11, I, et al., saepe.
Mutual affection, III. i. 2. a; 3. 18

i. 8. ■ To be loved, IV. i i. i.^%)

It

ch'i

m

fdo

hsuii

To he near, to approach, II. ii. 7. 4 : VII.
ii. 16. To touch one another, IV. i. 12. i.
Intimate, I. ii. 7. i. (3) In person, per-
sonally, V.i.7. 4: VI.ii.1.3. (4; Relatives.
Very often it is used of parerSs, I. i. 1. 5 :
II. ii.7.5; IV.i.ll; 12. 1 ; I9.i,a,4, et al.
But it is also used more widely, VII. i. 34 ;

To wait on a superior, to appear at
court, ^^^,V.i 6.1; 6.1.

A name, HI. i. 1. 4.

To understand, apprehend ; to make to
understand, to instruct, V. i. 7, 5 ; ii. 1. a.

To view, contemplate ; to discern, II.

i. 2. a6 ; 6. 4 ; ii. 7. a : III. i. 2. 5 ; 3. 9 ;

ii. 7. 4: TV. i. 14. a; 15. a; ii. 33. 3: V.
i. 8. 4; VII. i. 24. I, a. To make a visit
of inspection, I. ii. 4. 4.

THE 148th radical,

(i) A horn, VII, ii. 4. 5. (a) ^
the name of a piece of music, I. in 4. xo.

To mmoTC; H. ii. 9. i (N.R.) : V. i 1. 4 .
To relieve, to unloose, IL i. 1. 13 .

the appearance of fearing
death, L i, 7. 4, 6.

See above.

THE 149rH RADICAL, .

A word, words ; a saying, L ii. 3. 4 ; 6.
4, passim. To speak, say ; to speak of,
9 ; 16; ix- 1 - 5; 3, «t saepissime.

^ Vn. ii. 33. 3. ^ =to me^,

meaning,!.!?. ia:VLtl7.3.

= means, VII. ii. 4. 6 ; but in VII. i. 24. i
the same phrase — to think anything of the
Words of others. '^S = to cherish, think
of, ILii.4.i,«fal. This usage is only found
in 80^ quotations from the Shih-ching.

^ , to have a saying, or to say, siuijk.
But in rv. i. 10. 1 it as to have speech.

To calculate, V. ii. 6. 4,

To punish ; to order to be punished,
VI. ii. 7. a. To put to death, III. Ii. 9. 6.

the appearance of being self-
conceited, VI. ii. 13. 8.

(i) To instruct, V. i. 6. 5. (3) PM

the name of 3 Book in the ShO-ching, V.
i. 7. 9.

Illj

s!ian

l€

to

sung

yta

sit

she

aT

hsC

P»

To revile, IV. ii. 33. i.

To entrust, L ii, 6, i. = to accept
a stated support from, V. ii. 6. i.

To contend, wrangle,
litigants, V. i, 5. 9 ; 6. i.

, cheerfully, VIL i. 35. 6.

To establish, -^X , IIL i. 3. la

XTTT Si

^j|’, to institute instruction, VII. ii. 30. a.

settle in one’s mind, IV. iL

80. 5.

( i) To allow, to accede to, I. i. 7. 10. To
promise, II. i. 1. i. (a) A surname. III.
i- *■ I, 3, 4f& X7, i8-

One-sided, only half the truth, IL i. 2.
17: IIL ii. 9. 13.

shih

n

shih

^ 371

a

, sword-exercise, III. i. 2. 4.

To try. to try to follow, L i 7.

19.

A piece of poetry ; an ode. Generally,
with reference to some piece of the Shih-
ching, I. ii. 4. 10 : II. i. 4. 3; IV. ii. 21. i:
V. i. 4. a; ii. 8. a: VL i. 6. 8; ii. 3. i, a.

and Q are the forms of
quotation from the Shih-ching. Passim.
Deceitful ; deceitfully, IIL ii 1. 4.

(i) Particulars, V. ii. 2. a : VI. ii 4-4-
Minutely, IV. ii 15. i. (a) A name, II.
ii 11. 3.

To cut off, to put to death, I. ii. 8. 3 ;
12. t : III. ii. 9. 6 ■ V. i. S. a ; 7. 9 ; ii. 4.
4, 5 : VI. ii 7. 3.

^ ^and are the names

^ of Books in the Shu-ching, L i, 2, 4. — III-

ii. 6. 6: V. i, h. 8.

ktoH

hsiang

chu

i=f

shih

m

PH

ya

SE?

pp

V“

PW

sung

hui

chang

words, VIL ii. 38. a. A saying,
V.i4. 1. = speech, language, IIL ii.

6. I.

To tell, speak to about . . . , I. i 6. a ; 7.
11 ; ii. 1. I, a i IL ii H. 3 x ■
i. 9. I.

To delude. III. ii 9. g.

To repeat, croon over, VI. ii 2. 5. To
relate, II. ii 4. 4.

To instruct, to teach, VL i. 9* 3 > 20. a ;
iil6(^^>

(i) To be sincere ; sincerity, IV. i 12.
I, a (17.8.), 3 ; VII. i. 4. a. (a) Really,
truly, indeed, L i. 6. 6 ; 7. 6, 7, ii : IL i.
1. a; 8. a; ii 12. 7 ; III. i 2. 5 ; 4.3; 6.
4: V. i 2. 4; 4. I.

574

CHINESE CHABAOTERS AND. PHRASES.

[INDEX in.

To speak of, discuaa, III. ii. 9. lo
^):IV.ii.l6. ILL 2.18.

To explain, explanation.V. i. 4. 3 ; iL 4. 5.
Speakings, doctrines, III. ii. 9. 5, 7, 9, 13.

To co unsel, V. i. 7. 6 : VI. ii. 4. 3, 4, 5,
6: Vn. ii. 84. i.

Lq. To be pleased, I. i. 7. 9 ; ii.

Who, whom, L i. 6. 5 ; 6. 6 : IL i 4. 3 ;
ii. 13. 5 : IH. ii. 6. a, et al.

Abbreviated for g^. To flatter; flat-
teringly, III. ii. 7. 4 : VI. ii. 13 . 8l

repeatedly and specifi-
cally, V. L 6. 3.

To talk with, converse, IV. ii. 38. i : VI.
ii. 3. a.

To discuss, to consider, V. ii. 8. a.

To request, to beg ; to beg leave. Some-
times, especially in the first person, it is
merely a polite way of expressing a pur-
pose, I. i. 3. a ; 6. 6 ; 7. 13, 19 ; ii. 1. 5 ;
8. 5 ; 16. 3 ; 16. i, ti al., aaept. Observe
II. ii. 10. a ; II. 3 t V. ii. 4. 3.

To flatter, jS| sycophants,

VL ii. 18. 8.

To reprove, to remonstrate ; admoni-
tions. It is often followed by 1^’ II. iL

6. 3 ; 12. 6 : IV. iL 3. 3, 4 : V. i. 9. a, 3 ;
iL 9. I, 4.

To avoid, to conceal, VH. ii. 36. a.

A common saying, L iL 4. 5.

A reply, aflirmative and immediate, I.

11. 16. I ; II. ii. 2. 5.

(tj Not merely one ; all, I. i. 7. 16 ; ii.

7. 4, 5 : IL ii. 10. 3. (3) A preposition.

In, from, on, to, Ac., I. i. 7. la ; ii. 7. 5,
et al., eaepiaeime. (3) As an interrogative,
generally, Yet once wo

have the ip. expressed, V. i. 8. i ; and

remains = which it is in II. ii.

12. 4, where there is no interrogation, L

i. 7. 4 ; iL 1. a ; 2. 1 ; 6. I (N.B.) ; 8. i,
et a^ea^me. (4) see

(5)^ of a place, IV.iL 1. 1.

To consult, take counsel, L iL 11. i, 4.
A counsel, a plan, LiL 13. a. Connsellinir.

II. ii. 2. 7.

(i) To address, to say to, I. iL 6. i ; 6.
I ; 10. a: U. i. 2. 7 , 16 ; ii. 4. i ; 6. r ; 10.
3, rt ^., saepissime. To toll to, to inform,

III. ii. 1. 4. (a) To say ; to speak of, I. i.

6. 17: IL L 6. 3, 6, et al., saepe. =
suppose, III. iL 6. a. (3) To call ; to be
called, I. L 2. 3 ; iL 4. 7; 8. 0 : VII. ii.

3, 4, 5, 8, et pasaim. Observe ^
which occurs continually, e.g. I. i, 7. 9 :
ILi.S.a; 4.6: VIL iL 25. a, 3, 4, 5, 6, 7, 8.

Sometimes, where

•, followed by

a particle, terminates the sentence, we
can explain the characters without in-
sisting on a peculiar idiom. At other
times we can explain them by under-
standing before ; but in a multi-
tude of cases we have simply to accept the
idiom, which also is frequent,

is different. ^§=*0 mean, meaning,

idiom, g^ which also is frequent,
is different. mean, meaning,

lLiL2.6: VXi. 7.8,etol.
do you mean, what is meant, II. i. 2. 1 7 :
III. L 5. 3 : IV. iL 24. a, et al . — Observe I.
ii. 7. I : VL it 1. &

To plan ; plans, IIL iL 9. 6 : V.i. 2. 3,

To sing, — in some peculiar, abrupt
manner, VL iL 6. 5. to sing

(active and neuter), V. L 6. 6 ; 6. i.

To give careful attention to, 1. L 3. 4 ;
7. a4.

To detest, V. iL 4. 4.

To inspect. WtfittT'U’'-"
o. 3 : IL 1, o. 3.

To know, I. i. 7. 4 ; iL 7. a : II. ii. 2. i,
3 ; 10. a ; 12. 1 : V. i. 2. 3 ; 4. i ; ii. 6. 4 :
VI. L 4. 3 ; 10. 7, 8 ; ii. 6. 5, & To under-
stand, VL iL 8. 4.
information, VL ii. 18. a.

To warn, IIL ii. 9. 3.

To compare.

. . . , V. iL 1. 7-

To discuss, indulge in discussions, HI-
ii. 9. 9.

Praise, IV. L 21 ; VL L 17. 3.

To read, V. iL 8. a

To change ; to be changed, I. ii. 1. a 1
11. a: II. i. 1. 8; a 14. a: III. L 4. 12,
16 ; ii. 6. 4 : V. ii. 9. a : VI. iL 6. 5 ; 9. 3 ;
VII. i. 7. a (=• versatile) ; 41.3; u. 14.3, 4-

To ealumaiato, VL R 18. 8. To revile,
I. ii. 4. 6 .

(i) An enemy, IV. U. 8. i, 4. (a) ^
, to avenge, IIL iL 6. 3. (3)Inaname,
L 8. 2. — The character is also written

INDEX III.]

CHIKESE CHAHACTERS AND PHRASES.

575

King

s

tdu

S.

ch'i

m

shih

m

fun

hsiany

hwan

hao

(i)Torepritnand; reproof, VI.ii.T.g . (a )
To yield, to decline, VII. ii. 11.
modesty and complaisance, II. i. 6. 4, 5.

THE 160th radical,

A valley, IIL i 4. 15.

A mountain-stream ; a river, II. ii. 1. 4.

THE 15l9r RADICAL, M

A ■wooden vessel, or dish, SB, VL
i 10. 6: VII. i. 84; iL 11. ^

How. JPaefim. It is generally followed
by at the end of the sentence ; e. g.
I. i. 2. 4 ; 6. 16 ; ii. 10. 4.

THE 162sd radical,

The swine, VTI. L 16.
to treat one as a pig, VIL L 87. i.

A yotmg pig, I. i. 3. 4 ; 7. *4 : IIL ii. 7.
3: VIL a 26. V.

(i) The elephant. III. it 9. A (2) To
resemble, to make to resemble, L i. 4. 6.
(3) The name of Shun's brother, V. i. 2.
3 ; 8. I, a, 3 : VI. i. 6. 3.

Grain-M animals, VL i. 7. 8.

The first among a hundred, ■^^

»• *• la: VU. L 10.

n

kung

htoo

tae or
ch&i

ya

poo

chai

(1) To be pleased, satisfied, II. ii. 13. i,
5 : IV. i 28. a. (a) To make an excursion,
I. ii. 4. 5.

THE 168bd RADICAL,

(i) The leopard, IIL a 9. 6. (a) Aname,
VI. a 6. 5. ,

A kind of wolf, IV. 1. 17. I.

(i) A general name for the barbarous
trib^ of the norti^ VI. a 10. a, 4, 7. (a)
A surname, VIL a 19. i.

Aspect, demeanour, IV. L 16.
a polite demeanour, VI. a 14. a, 3 ; used
verbaUy, IV. a 80. i.

THE 164tH RADICAL,

An honorary epithet, V. i. 8. 3.

(i) To carry on the back, 1. i. 8. 4 ; 7.
34: IIL t 4. a: IV. it 81 (V.B.V. VIL
t 86. 6. (a) To take refuge m, VIL ii.

(3) ‘S name of a place,

IV. a 1. 1. ^

■pien

Uii

VIL it 12. 3. IV- i- I- 9: ii-

80. a. (a) L q. talents, VIL 1 40. 3.
(i) To levy a tax, III. t 3. 6, 7.

revenues, V. t 3. 3. (a) ^M’

the designation of one of Confucius's dis-
ciples, II. i. 2. 18, 19, 35, 37 : IIL 1. 4. 13.

Poverty, I. it 16. a : IIL it 2. 3 : V. a
6. I, 2, 3.

(i) Goods, property ; wealth, L a 6. 4 -.
V. it 4. 4- ^ see (a) To

bribe ; a bribe, II. ii. 8, 5. (3) A name,

IIL a 7. 3.

Lq. To be accustomed, IIL a

1.4.

To reprove, to be reproved, IV. t 22.
The responsibility of reproving, IL a 5.
5. To urge to — implying more or less of
reproof, IV, t 1 ; 18. 4 ; ii. 30. 3, 4.

Doable, HI. t 4. 17. Double-minded,
VIL i. 1. 3. = supplemental, V. a

8 . 5 - ^

The name of a city and small territory.

as. 3.

(i) Noble, being in an honourable con-
dition; honour, V. i. 1. 4; 8. a; ii. 3. i ;
9. 1 : VL t 17. I, a: VIL t 48. a; ii. 14.
1 (N.B.) W II. a 10. 6; HI. ii. 2.
3:IV. a^i,"^ VI. i. 14. a.

(a) To esteem noble, to give honour to,
IL t 4. a: III. t 6. a: V. ii. 8. 6, oh

To diminish, degrade, VI. ii. 7. a.

To borrow. III. i. 3. 7. The dictionary,
however, says that the character, mean-
ing to borrow, should be read f* (old 4th
tone), and that, pronounced fdi, it means
to lend.

(i) life-guards. VII. ii. 4. 4.

(a) A name, II. i. 2. a.

To rely on, IV. ii. 14. i.

A stationary trafficker or merchant, L
i. 7. 18.

(i) A price, IIL i. 4. 17, 18. (a) A

name, IL ii. 9. a.

To injure, do violence to; to play the
thief with, IL i. 6. 6 : IV. i. 2. a ; ii. 30. 4 :
VL i. I. a : VIL i. 26. 4. Seditious ; vil-
lainous, HL ii. 9. 1 1 : IV , i. 1. 9. An
injurer, — ^msy be rendered by ‘a thief,’
IV. i. 1. 13 : VI. ii. 9. i : VIL ii.37. 8, 10,

(i) Wealth, money ; expense, I. i. 7. 7 ;
XI. ii. 7, 3 : III. i. 4. lo, et al. mm’

pin

A guest, V. ii. 3. 5 :
i^,VI.ii.7.3.

VII. ii. 24. a.

576

CHINESE CHABACTEES AND PHRASES.

[index in.

jtsien

chien

chin

ch'ih

m

nan

tsdu

/«

chao

yuek

chdo

To give, present a gift ; a gift, IIL ii.
7.3: V.ii. 4. fl, 5. ^ = to give pay, and

mn- to receive pay, V. ii. 6. 3.

(i) Admirable, possessed of talents and
virtue ; to be talented and virtuous ; the
possession of talents and virtue. Passim,
E.g. I. ii.7. 3, 4; 16. i: IL i_4. a; 6. i;
9. a. As a verb, = to praise, TV. ii. 29. i.
(a) To surpass, be superior, II. i. 1. 3 ;
2. 6> 36.

Hesn ; a mean condition. III. ii. 2. 3
: VI- i. U. a, 3. ^ = lad, the
worst, in. ii. 1.4. As a verb, to consider
mean ; to make mean, II. ii. 10. 7 : III.
LB. a; ii. 3. 6: VI. i. 14. 5; 17. 3.

To exact, IV. i. I4. i. To pay a tax,
IIL L 3. 15.

A pledge, an introductory present, HI.
iL 3. I, 4: V. ii. 7. i.

To depend on, = be good, VT. L 7. i.

To avail for, be adequate to, L L 7. aa :
IL 1. A a.

A gift to a traveller for the expenses
of his journey, II. iL 3. 3.

THE ISSiH RADICAL,

^ -T"’ “ inlant. III. i. 6. 3, ^
the child-heart, PV. ii. 12.

^ Wi blushingly, IIL

U. 7. 4.

To blaze with anger, I. ii. 3. 6.

THE ISOth radical,

To run ; to run to, L L 3. a: IV. L 9. a.
To gallop, L ii. 6. 5. ^ St, quadru-

peds, IL L 2. aa ^

To come, I. i. 7. 18.

To arise; to rise, IL i. 2. 17 : III. i. 8.
11; ii. 9. 10 : IV. ii. 88. 1 : VIL L 25. i, a.

to be

To leap over, I. i. 7. ri.

(i) To go beyond, exceed with, I. iL 8.

7. (a)-

l,V.iL

j=to roll over |

A4^ (3) The name of a State, IV. ii. 31. 1.
■ ,V1. ii. 3. a.

The name of a part of Tain, and the
clan name of its chief, VI. i. 17. 3. In
IIL ii. 1. 4, is, perhaps, ‘the

officer Chien ofCh&o.'

<A'«

ehih

cA'a

lu

chien

ch'u

chih

To run, to hasten, II. i. 2. lo, 16; ii. 2
3: VII. ii. 23. a. their aim,Vr.

ii. 6. 2. ^

THE 167rH RADICAL, J^.

( i) The foot, IV. i. 8. a, 3 ; ii. 3. i : VI.
i. 7. 4. (3) To be sufficient ; enough, I. i,

7, 5, 10, 13, 16, 31, 33 ; «t passim. May
sometimes be conveniently translated by
‘to be able,’ e.g. VIL L 22. 3. =

abundant,VILi. 23. 3. J^,tos.iti.ite

one’s self, IV. ii. 33. i. As a verb, ^
do not count me sufficient to
. . ., lU. i. 2. 4.

The name of a famous robber,

III. iL 10. 3- .hn.

To resist, to keep at, or banish to, a
distance, III. ii. 9. 10. 13, 14 : VI. ii. 13.8.
In a name, IL ii. 4. a, 4.

Foot-prints, IIL L 4. 7.

(i) X road, a path, L i. 3. 4 ; 7. 34 : II.
L 5. 3 ; ii. 2. 3 : 6, i, 3, et cU., saepe. On
the way, II. ii. 13, i. Ais a verb, . . .

ilrijffi. and run about on the roads. III.
i 4. 6. '*g* J^=to obtain the manage-

ment of the government, II. L 1. i. (2)
“ disciple of Confucius, II. i. 1 •
3; 8. I, aal.

(1) To tread upon. to fulfil, satisfy

the design of, VII. i. 38. 1.
occupy the throne, V.L 5. 7. (a) '$tj
the name of a famous prince of Yueli, L
ii.8. 1, and of an adventurer of Mencius's
time, VH. i. 9. i.

To cross over ; to leap over, L ii. 16. i :
III. ii. 3. 6; 7. a: IV. u. 27. 3: VI. ii. L 8.
To overstep, to exceed, I. ii. 7. 3 ; 16. i, a.

(i) The heel, VII. L 26. 3. (a) To come

to, III. i. 4.1.

the appearance of walking

alone, Le. of acting peculiarly; unsociable,
VII. ii. 37. 8.

The foot-prints of animals, III. i. 1. 1-

jg-to dance,
i. 27. a.

foot-paths, VU, iL 21. i.
Urged, embarrassed, L IL 1. 6 : V. i. 4. i.
A shoe or sandal <rf straw, VIL L 86. 6.
Lq. {|g,VILL26. 9,3.

INDEX III.]

CHINESE CHARACTERS AND PHRASES.

>^77

^ To tread on. (adverb) = having

's, trampled on, VT. ii. 10. 6.

^ Followed by = uneasy-like, II. i.

^ 1.3 The uneasiness would be indicated

‘ by some motions of the feet.

c/u"r^v

(r) To stumble, II. i. 2. lo. (a) To
overturn, IV. i. 1. lo. In the tonal notes
on this latter passage, we are told to read
the character kwei ; but in the Uictionai'y
tlie meaning, ‘to overturn,’is given under
the other pronunciation.

To leap, I. L 2. 3: VII. i. 41. 3. To
make to leap, VX i. 2. 3.

THE 158ih BADICAL,

^ (i) The body, VI. i. 10. 8 ; 14. i ; ii. 15.

sh'm (®) One’s person, one’s self, L i. 1. 4 ;
5. l ; ii. 15. a; 16. i : HI. i. 2, 3 ; 4. 6 ; ii.

9. 5 ; 10. 4, et ol., aaepiasitne.
cultivate one's person ; self-ex-
amination; and to keep one’s

self; e.g. IV. i. 12. 1 ; 19. r, a: VII. i. 1.
3;4 .=-,o.a ■=to acquire by

effort, be virtuous by endeavour, VII. i.
30. 1. (3) all the life. See m-

IS The body, VIL it 29. i.

ek'd

THE 16»ih RADICAL,

^ A carriage, I. ii. 1. 6, 7 : HI. U. 4.
rt - or VH i. 36. a ; ii. 4. 5 (:^ ‘chari<

; 34. 2. Read cA'e, with near
the same meaning, A waggon-load, \

’• 13- 1.

Wheel-ruts, VU. a 22. 3.

chi II

Z'h.

(i)Ahost. — ^ ,the armies of a great
^te,ILi. 2. 5-. VLa4. 5,6. (a) 0
a general, a commander-in-chief, VL

ii. 8. I.

I q. Eight cubits, VIL i 29.

The name of Uencins, I. iL 16. a ; V. ii.
2.1: VI. a 4. 4.

To struggle. |^^,V.aA5,6- But
the meaning is not well understood.

(i) To carry with one in the same
carnage, IIL a 3. 1, 4. (3) To begin, HI.
*i- 5. 4 : V. i 7. 9. (3) A particle, - ^|] ,

IV. i. 9. 6. (4) To serve, perform duties
*• 4- (5) to write articles

®.S>'®fi»ent, ana place them on the
victim of the covenant, VI. a 7. 3.

The 3rd tone. A year, V. i. A i ; 6. 7.

ch'ing

lun

yii

chtcan

hsin

ki

pi

P*

pien

ts‘ge

To support, to aid, I. i. 7. 19 ; IL i. 1. 8
(H ii- 2. 6; 6. I (V.B.): UL i

4. 8: VI. a 9. 3.

(i) Light, L i. 7. 13 : UL i. 4. 17 : VL
ii. 1. 7. = small, VIL ii. 32. 3.

= least important, VIL ii. 14. = light

clothing, L i. 7. i6l readily, easily,

I. i. 7. ar. (2) As a verb. To consider
small, VI. ii. 13. 7. To lighten, IIL ii. 8.
I : VI. a 10. 7. To m^e light to
shght, III. ii. 4. 3. to under-

value one’s self, I. ii. 16. i.

Bright. ^ )^, brightly displayed,
VII. ii. 25. 6.

(i) The wheel of a carriage, VL a 24. 3.
(a) A wheelwright. carriage-

wrights, HI. ii. 4. 3, 4 : VIL iL 6. i.

, a double surname, IV. L 1, 1.

(t) Properly, the bottom or frame of
a carriage or waggon. A carriage ; a
wa^on-load, I. L 7. 10; iL 16. 1 : VI. iL
I. 6. (2) A carriage-wright ; see

(i) To turn over. In the phrase
or La 12. 3: iLiL

4.a: in. i.3.7. (s) tt Kjj^, the name

of a place, I. a 4. 4.

THE leOra RADICAL,

A name, IIL LAs.

A transgression, innocent,

11. L 2. 24. ^

(i) Lq. Depraved; moral de-
flection, I. L 7. 3o: III. L 3. 3. (a) I.q.

To open up, to bring under culti-
vation, I. L 7, 16; II. i. L 10: IV. L 1. 9 ;
14. 3: VL a 7. a; 9. i. (3) To remove
from the way, IV. ii. 2. 4. (4) A name,
HI. i. 6. I.

To twist, UL ii. 10. 4. The pronun-
ciation and meanmg are taken from the
tonal notes and Chu Hsi. The dictionary
does not give them.

I.q. »gE. To avoid, IIL a 7. a ; 10. 5 :
IV. i. 1^ : VL i. 10. 3, 3, 4 : VIL i. 22. i.

Lq. ^ “V •>« compared

to, VIL n 29.

To discriminate, VL L 10. 7.

(i) Language, words, IL L 2. 17 : HL
a9. 10, 13. ^ = a sentence, V. i A a.

eiBi inespresswordB,V. a A3. The

VOL. II.

Pp

578

CHINESE CHAEACTEES AND PHEASES.

[index 01

pien

ch'&n

ITMV

m

duH

fdi

pH

tieA

sM

d,i

ckAi

m

tui

m

9mtg

words of a message, IL ii. 3. 3, 4.

t , messages, speeches, IL i. 2. 18 ; 9. i,

to frame apologies for, II.
ii. 9. 4. (a; To decline, refuse^ II. ii. 2.

a ; 5. 1 ; 10. 5 : III. ii. 1. 4 : V. ii. 1. 3 ; 5.

: see

a, 3 : VL ii. 6. a.

To dispute, III il 9. j, 13 : VH ii. 26. 2.

THE 161st radical, J^.

MM. the planets and constella-
tions of the zodiac, IV. ii. 26. 3.

To suffer disgrace, I. i. 6. i : IL L 4. i :
IV. i. 9. 5. To disgrace, V. i. 7. 7.

(i) Husbandry, I. i. 8. 3. alone,

and husbandmen, II. i. 5. 4:

IIL_i. 4. 5, g ; ii. 3. 5 ; 4. 3; V. ii. 2. 9.
(a) an ancient sovereign, the

father of husbandry, III. i. 4. i.

THE 162in) RADICAL,

To meet, to receive, L ii. 10. 4 ; 11.3:
ril. U. 6. 5; VL u. 14. a, 3: VIL u. 23. a.

To go out to meet (as a bridegroom his
bride), VI. ii. 1. 3.

To bo near, to approach ; near, IL ii. 6.
a ; IIL i. 4. 8 : IV. a SO. 5 : V. i. 7. 7 :
VI. i. 8. a: VIL i. 4. 3 ; 26. 3; a 88. 4.

ifi) ministers belonging to a court,
V. i. 8. 4.

Until = before, IL 1 4. 3.

To urge, be urgent, III. ii. 7. a.

Alternately, V. ii. 3. 5.

^ to give a report of office, L a
4. 5: VL a 7. a.

Footsteps, traces, IV. ii. 21. i.

(i) To pursue, follow after, H. ii. 12 4 ■
rV. ii. 24. a : VII. ii. 26. 3. (a) To go

back upon, VII. ii. 80. a.

The knob, or ring, of a bell, VIL ii.
22. a.

To retire, — from a place, an interview,
office, &C., IL i. 2. aa ; il 6. 5 ; 14. 3 : IV.
1 1. la; a 31. I ; V. i. 8. a: a 1. r; VI.
i. 9. a ; VIL i. 44. a.

To accompany, escort, IIL ii. 2. a. ^
Jg, to perform all the obsequies «o the
dead, IV. ii 13. i.

f'do

fung

ehtn

yn

To run away ; to run away from, III.
i. 4. 7 : VU. i. 36. 6; il 26. i. g

=to turn the eyes away, when thrust at,
II. i. 2. 4.

(i) To oppose, rebel against, IV. i. 7 . i.
Spoken of water m a state of mimdati tn,
IIL a 9. 3: VL u. 11. 4. Unreasonabit-
ness, rV. a 33. 4, s, 6. (21 To

meet with the mind, anticipate, V. i. 4 2.
To pursue, chase, VIL ii. 23. 2.

(i) Throughout, —all, IV. il 30.
I : VI. i. 9. 3. ^^—universally aeknow-
ledgqd, IIL 14.6. (a) To communicate.

nn intercommunication of the
productions of labour, ITT- a 4. 3.

(i) To go away, V. 1 2. 4. (a) An intro-

ductory and oontinuative particle, IV i.
7. 6.

To be quick ; quickly, rapidly, I. ii. 11-
4 : IL i. 1. 13 ; 2. aa ; ii. 12. 4 : III. ii. S.
3: V; a 1. 4! VIL 1 44. a.

To begin, V. i. 7. 9.

To go to, arrive kt, IL a 2. i, 3.

— to make advances in study, IV.
ii. 14.

To meet with, IV. ii, 14. To anticipate
and excite, VL ii. 7. 4.

A surname, IV. a 24. i.

(i) To unite, IV. 1 14. 3. (a) =

reckless perseverance in a bad course, i,
ii. 4. 5, 7, 8. (3) A name, VL a 6. a.

To advance, go forward, 1. 1 7. 19 : II-
i. 2. 5, aa, et ai., aaepe. j^ =when ad
vanced, i. e. m office, II. i. 9. a : V. ii. 1. 3-
Actively, to advance, bring forward, I. li-
7. I, 3. Spoken of the provision of food.
IV. i. 19. 3.

— comfortably. III. 1 4. 8.

To urge, press, V. 1 6. 7.

Evasive, IL 1 2. 17.

A contmnative particle. And then,

HLi. 3. 9; IV. a8.4: VLa8.3. fflj
J^, IL a 2. 5 : IIL 1 4. la.

(i) To meet, VL in 4. i. ^ to
cept, III. ii. 1. 4, (a) To meet and succeed
with, I. a 16. 3: IL ii. 12. i, 3* VL u-
3- ^ to disagree, IV. il

INDtX lli.j

CHINESE CHARACTERS AND PHRASES,

579

k\c<j

M

kll'j

^ To wander; to travel, associate with, L
ii. 6. 1 : IV. iL 80. X : VIE L ». i ; 16. An
imperial tour, I. ii. 4. 5. •to be a

student of, YII. i. 24.

1® To make to go round, •accomplish
easily, I. i. 7. la : IL i. 1. 8 ; 6. a. To go
round, make a revolution, L ii. 10. 4.

The 3rd toue. (i) To go beyond ; to
exceed ; more than, I. i 7. la ; II. i. 1. 10 ;
2. 2 , ii. 13. 4: HI. it 10. I : rV. ii. 18. 3 :
? VI. i. 2. 3 : ■'^I. i. 11. (a) To err ; faults,
transgressions, II. i. 8. i ; u. 9. 3, 4 : III.
ii. 1. 5 : IV. i. 1. 4: V. i. 6 . 5 ; ii. 9. i, 4 ;
VI. ii. 3. 4; 11. a, 4; 15.3.

The xst tone. To pass by, I. i. 7.4; III.
i. 1. I ; 4. 7 ; 6. 4: IV. ii. i ; 29. i : V.
i. 8. 3; VII. i. 18. 3; IL 38. 7.

To stop, to restrict, I. ii. 3. 6 : V. i. 4. x :

VI. u. 7. 3.

(i) To reach to, IL i. 1. 10; iL 7. a:
III. i. 2. a; 6.4: V.U. 2.4: VH. i.24. 3.
To carry out, to extend, VII. L 16. 3 ; 40.
3; ii. 31. (a) To obtain advancement;

to be in office, IV. ii. 83. a : VII. L 9. 4,
5, 6 ; 19. 3. To find vent, IL i. 6. 7. (3)

To be intelligent, VIL i. 18. a. (4) Uni-
versally acknowledged, II. ii. 2. 6.

(i) A road, a path, L L 3. 4 ; 7. 34 ; IIL
i-i-T. XV. L 8. 5: V.L9. ii; VL L8.at

VII. i. 41. 3. It occurs everywhere with
a moral application, meaning the way or
courM to be pursued, the path of reason,
of principle, of truth, Ac, E.g. L ii. 3. x :
IL i. 2. 3, 14 ; 4. 3. ii. 1. 4; 2. 4, 6, 7; 14.
*• (a) Doctrines, principles, teachings.
Also possim. E.g. IIL i, 4. 3, la, X4, 18 ;
*>• 1. 5 ; 2. 3 ; 4 . 4 ; 9. 5, 7, 9, 10 — This
usage and the preceding run into each
other. The principles underlie the course,
and the course follows from the pririciples,
(3) To speak about, discouxse, I. i. 7. a:
III. i. 1. a; 4. 3: VI. ii. 3. a.

^')..To oppose, go contrary to, 1. i. 3. 3 :

III. ii. 2. a. . a) To avoid, escape from,
TT ® I- 8. 5. To escape notice,
II. i. 2. 37. (3) To bo distant from, VI.

le O. 3.

To be distant ; distant, fitr, IL i. 2. a,
n. 8. 3: III. L A I ; iL 9. 4, e< o'- To
keep at a distance, V. L 7. 7. its-
mmisters from a distance, V, i. 8. 4. To
consider far, L L 1. a : VI. i. 12. i.

Tho4thtono. Toputawaytoadistance;
to keep away from, I. i. 7. 8; III. ii. 9. 6.

(i)_To go to, 1. ii. 4. 5: IIL i. 4. X7:
VL lu 7. a. (a) Only, merely, VL L 14. 6.

Lq.

IV. i.

yuan

yuan

shik

€

^ih

tsdo

To blame, remonstrate with,

chtk

ch*ien

hsuan

To meet with, V. L 8. 3.

is

a

yi

pin

pang

hsieh

chido

n

kwo

ytng

v*

tu

P 2

(1^, slowly, by-and-by, V. ii. 1. 4 :
VII. ii. 17.

To follow, IV. i. 1, 4. To follow the
line or course of, I. ii. 4. 4 : Vn, L 86. 6.

To remove, I. ii. 11, 3. To remove to,
IIL L A IS : IV. iL 1. X (followed by
To transfer to,V.L 1.3. Applied morally;
— to move towards, V. i. 6. 5 : VIL i. 13. a.

To choose. IIL L 3. 13.

It is also pronounced t. (i) Ton^ect,
1. L 1. 5: VII. iL 7. a. To be neglected,
IL i. 9. 2 : V. iL 1. 3. (a) To be
left ; remaining, IL i. 1. 8 : V. i. 4. a.

The 4th tone. To make a present, to
present, IIL ii. 6. a.

To withdraw from, V. L 6. 7 ; 6. x. To
avoid, escape from, L ii. 10. 4.

What is near ; the near, TV. iL 20. 4.

THE 163»d BADICAR

A city or town, IIL ii. 6. 5. To bnild
a town, L ii. 16. t.

The name of the ancient seat of the
family of Chku, I. ii. 14. 2 ; 16. x.

A State, a country, ULi. 3. la. Observe
^ h >• 7. xa.

(x) Corrupt, depraved ; what is not cor-
rect, perversity, 1. L 7. ao: IL i. 2. X7:
IH. i. S. 3; iL 9. S7 7, 9. '<>) >3! TV. i. 1.
13 : VII. ii. 10. I ; 37. X3. (a) Bead pi.

the name of a phme, L iL A 4.

The borders of a country; tobemtxuted
in the borders, L iL 2. 3 ; 4. xo : VL L 8. 1.

(i) An outer wall of fortification. m
1^, see^. KJ alone, IV, iL 38. i.
(3)^y J[K = a double surname, IL iL 2. a.

■ name of a place, TV. iL 1. a.

A post-station. ^

(1) A capital, but used for any princi-
)al city, IL iL 4. 4 . (a) |^^,.mame

fiveiitoShun,V. L2.3. (3)

lesignation of an ancient officer, distin-
[uished for his beauty, VI, i. 7, 7. (4)

^ ^jS, “ do”*’'® surname, belonging to
, disciple of Mencius, IL iL 5. 4 : HI. ii.
1 . 1 , ef al.

680

CHINESE CHAEAOTEKS AND PHBASES.

[INDEX in.

bdu

hsia>2g

hsian{f

m

pH

sn

chdiig

m

Hn

m

cho

BE

p'H

yH

efiii

m

tsui

@1

eft*du

The name of the State of which Mencius
was a native, I i. 7 . 17 ; ii. 12 . 1 : III. i,

2. 3,4 : VI. ii. 1 . 4 ! R. I, 3, 6. A ,

I. i.7.17. ^^,VI.ii.2.6.

A village, a neighbourhood, III. i. 3. 18;
rv. ii. 29. 7, d <a. a villager,

II. i. 9. I : IV. ii. 28 . 7 : V. ii. 1 . 1, 3. et al.
^^,II.i.6.3:ii.2.6,e««I.

your good people of the villages, VII. ii.
37 . 12. m = place, VI. i. 8. 4*.— In this
last instance ought we not to read the
character in the 4th tone ?

The 4th tone. I.q (i) Towards;

to be directed to, VI. ii. 9. i, 3. , a) For-

merly, in the former case, VI. i. 10. 8.

Mean, niggardly. u- 1 - 3 =

VIL ii. 16 .

The name of a State, IV. ii. 2 . i : V. i.
2.4 ; Vn. ii. 87 . 12. ^\,lVALn.^

A neighbour. III. i. 6. 3 ; ii. 8. 2. Neigh-
bouring, III. ii. 6. a. J|Pa,I-i.S.r, 3 ;
ii. 8. t : IL i. 6. 6 : VI. ii. 11 . 3. A neigh-
bourhood, rv. ii. 29 . 7. It is

also written

THE 164th radical, jg.

To pour out wine into the cup, VL i. 5 . 3.

To agree, be in harmony,'With, IL i. 4 .
6 : IV. i. 4 . 3. To be the mate of, II. i.
2. 14.

Wine, spirits, I. ii. 4 . 7 : III. ii. 6. a :

IV.i.8.4('^fg) ; 19. 3 , etal.

To be drunk, IV. i. 3 . 4. To be filled,
exhilarated, VI. i. 17 . 3.

Fellows.

2.9.

J = of equal extent, II. ii.
A physician, IL ii. 2 . 3.

Asin

To consecrate by smearing with blood,

I. i. 7. 4.

THE 165th radical,

(I) , variegated colours, 1 . i 7 .

16. (2) To gather. Observe
3 B . IL it 2 . 3.

chunff

I

a

chin

Chung

m

3. (3I A measure of length. At present

it is a little more than one-third of an
English mile. is a square It, III.

i. .3. 19 ; but square lU are often meant,
where the is omitted, I. i. 1. a ; 5. r,
2 ; 7. 1 7 ; ii. 2. i, a, 3 ; 11. i, et at., saepe.
(4) a double surname, V. i. 9. i,

2 : VI. ii. 6 . 4 ; 16. I.

Heavy, I. i. 7. 13: III. i. 4. 17 : VI. ii.

1. 6. Applied metaphorically;— heavy
consequences, VII. ii. 7. Heavy charge,

V. i. 7. 6; ii. 1. 2. Great, important ;
precious, I. ii. 11. 3, 4 ; VI. ii. 1. i, a, 6, 7 :
VII. ii. .32. 3. Asa verb, — to make heavy,

VI. ii. 10. 7.

Wild country, wilds ; the country as
opposed to tlie town, the fields, I. i. 4. 4 ;
7. 18: IL i. 5. 4; III. ii. 9, 9: IV. i. 14.
a : V. j. 7. 2; ii. 7. i : VII. ii. 23. 2. ^

IV. i. 1. 9: vr. ii. 7. 2.
countrymen, men rude and uncultivated,
HI. i. 3. 14, 19: V. i. 4. I : VIL i. 16. i.

To measure, II. i. 2. 5.

In a name, VL ii. 8. 4.

THE 167th radical,

Metal, metallic, V. ii. 1. 6. In VI. ii.
1. 6 gold. In IV. ii. 24. a =
steel. In II. ii. 8. i I have translated
by silver, but many contend that yold is
meant.

t

An iron boiler, without feet. III. 1 4. 4.

(i) A weight of thirty catties, I. i. 7. 10 :
VI. ii. 2. 3. (3) I. q. all equally, VI.
i. 16. i, 3.

A hook or clasp, VI. ii. 1.6. In the text
it is printed which, though used, is
not correct.

Vigorously, with precipitation, VH. i.
44. a.

The name of a measure, containing
eixty-fonr tdu (4> or nearly seven
hundredweight acco^ing to present mea-
sures, II. ii. 10. 3 : IIL ii. 10. 5 : VL i. 10.
7. — See a note on the Life of Mencius.

S’ * *■ ^

M

THE 166th radical, J|^.

(i) A neighbourhood ; a hamlet, II. i.
6.5;7.a. (a) In the phrase ^ ^

—a resideBce, IV. ii. 8. 3,^4 : VII. t 22.

i i

\m

A name, V. ii. 2 . i.

A weight, variously estimated at twenty,
twenty-four, and thirty tads, or Chinese
ounees, 1 . ii. 9 . a : II. ii, 8. i.

INDEX ni.] CHINESE CHAEACTEES AND PHRASES. 581

Chung

fieh

A bell, I. i. 7. 4 ; ii. 1. 6, 7.

Iron. = iron share, HL i. 4. 4.

= a mirror ; or a beacon, IV. i. 2. 5.
chien It is more commonly written

To melt.

shoo

tsuxm

= to infuse, YL i. 6. 7.

To bore, HI. ii. 3. 6.

To chisel, or bore. l^ =to dig, I. ii
tso 13. a. Used metaphorically, IV. ii. 26. 2.

ch'ang

Chang

THE 168th radical,

and tone, (i) Long ; length, I. i. 7. 13 :
in. i 1. 5 ; 4. 17. Tall, VL ii 2. a. (a)
To excel, 11. i. 2. 1 1. (3) A surname, V.

i. 1. a ; ii. 3. 3.

3rd tone. ( i) To be grown up, age ; old ;
elders, III. i. 4. 8 ; ii 6. a : IV. i. 11. i : V.
ii. 3. 1 : VI. i. 4. a, 3, 4 ; ii. 2. 4 : VII. i. 15.
a, 3 ; 43. a. Eldest, I. i. 5. i.
older than, VL i 6. 3. As a verb, to give
the honour duo to age, IV. i 11 : VL i. 4.

3) 4- ^ an elder, I. i 7. 3.

It

is twice used by Mencius for himself, U.
ii. H. 4 : rv. i 24. a. (a) To grow, U. i
2. 16: VL i 8. 3. Weil grown, superior,
V. ii 6. 4. (3) To preside over, II. ii. 2. 6.
Superiors, officers, I. i. 7. 11 ; ii. 12. i, 3.
(4) To make long. ^^=ito connive at
and aid, VI. ii. 7. 4.

mdn

m

pi

mtn

hsien

THE 16»rH RADICAL,

A door; a gate, III. i. 4. r, 7 ; iu 2, a;
7. 3 , 3, et al., saepe. np .VI. ii 14.4.
= school,VI.ii2.6: VII.i.24. 1 ; 43.i.
disciples. III. i. 4. 13 : VH. ii.

29. r.

To shut, III. ii 7. a: IV. ii. 29. 7: V.
ii. 7. 8. To repress, IV. i. 1. 13.

(i) To be grieved, H. i. 2. 16. (a) Ap-
pears in a quotation from the Shu-ching
for violent, reckless, V. ii 4. 4. (3)
The surname of one of Confucius’s dis-
ciples, H. i 2. 18, ao.

=to defend, HI. ii 9. la

^ leisure, IL i. A a, 4.

A space, an interval, II. ii. 13. 3 : TV.
ii 7. 1 : VII. ii. 21. ... , the space

between, I. i. 6. 6 : HI. u. 6. i : IV. i 1&
4 ; ii 18. 3 ; VIL i.25.3. So for
■ ' ■ ^ ^ ^ 2. 13: VI. ii 16. i:

m

chien

ching

fang

chu

m

y«

M

Idu

chiang

ch'dn

Vn.il8. Among, IV. ii 38. 1.
in a little, IH. i. 5. 5 : VH. ii 21. But
in some editions, in these two in-
stances is put in the third tone. The
K'aug-hs! dictionary simply says that
is the vulgar form of

3rd tone, (i) To occupy the space be-
tween, I. ii. 13. 1, (a) To blame, IV. i. 20.

(3) one intervai VlL ii 7. (4)

’, to find an opportunity, VL ii 6.
a —It is more correct to write and
not

Py| ennueh-like, VIL ii 87. &

A frontier gate ; a pass, 1. ii2. 3; 6. 3:
IL i. 6. 3 : IH. ii & i:V. ii6.3; 6. 3:
VIL ii 8. I.

To bend a bow, VL ii 3. a.

THE 170ra RADICAL,

Straits ; to be in circumstances of dia-
toe^V. i8.3. H.i9. a;V.

A pit-fall, I. ii 2. 3.

A raised dyke, an embankment, VL ii.

7-3-

An obstruction, a difficult pass. m
1^, UL ii 9. 4.

To flatter, H. i. 2. 05.

(i) To be attached to. m the
name of certain small principalities, V.
ii. 2.4. To join one’s seif to, HL ii. 6. 5.
To add to, VH. i. 11. (a) (Ij^, the

name of a place, 1. ii 4. 4.

Mean and low, IV. ii. 29. a.

(i) To send down, to confer, — spcdcen
of Heaven, VI. i 7. i ; ii. 16. a. To pro-
duce, I ii 3. 7. (a) To descend, come

down, L ii 1 1. a : 111. ii. 5. 4.

(i) To be dark and cloudy, IL i. 4 . 3.
(a) the north side, V. i & i.

(i) A high mound, a height,

HI. ii. 1. 5 : IV. i. 1. 6. (a) ^ J||, the
name of a place, IH. ii 10. i, 5, 6.

(i) To set forth, IL ii 2. 4: IV. i 1.

(a) A surname, IL ii. 8. i ; 10. 4 : VI. ii
14. i; VIL ii 23. i. — HL ii. 1. 1. — IL ii.
9. a.— HI. ii 10. I, a, 3, 5, 6: VH. i, 84.
I.— HI. ii. 4. a, 3, la. (3) The name of
a State, VIL ii 18 ; 87. 1 : V. i. 8. 3.

682

CHIKESE CHAKACTERS AND PHKASJS.

[index ill.

cAdn

fdo

yao

m

hsien

pang

m

Vdi

cAi

US

m

htim

ym

<ui

cAii

Tho marsluillingof «n anny, VII. ii. 4. i.

(i) To make pottery, II. i. 8. 4 : VI. ii.
10. 3, 6. A potter, IIL i. 4. 5. (a)

|||^, anzioaely, V. L 2. 3.

, a minister of Shun, IIL
3S. I ; iL 38. I.

i. 4.

To CUl into a pit. — to be involved,

to be gunk, I. i. 7. 20: IL i. 2. 17; III. i.
3. 3: IV. i. 9. 5. Used actively, —

L i 6. 5: VL i. 7. r.

the name of a place, IL ii 4

I : ii 6. I, 2 , 6.

(r) Tho Ban, III. i 4 13. (a) A sur-
name, IIL i 3. 5 ; ii. 7. 3. (3) ^

the name of a place, VI. ii 8. 3.

A comer, HL ii 9. 6.

Steps, or stairs, leading up to a ball,
IV. u. 27. 3. A ladder, V. i 2. 3.

To fell dovm ; to let fell, Vli ii 19. 3.

Narrow-minded, IL i 9. 3.

A crevice, HL ii 3. 6.

and Jjl^ gifts of princes
to secure friend^p, or procure inter-
conne, V. ii. 4. I, 5, a proper

reception, V. ii. 4. 7. ****' ■*

Difficult and dangerous positions, IL
ii 1.4; IIL ij. 9. 4.

(1) To conceal, IL i. 9. 3: V. iJ. 1. 3.
(a) To be pained by, sympathize -with, L
i. 7. 7. fglj ^ ^ the feeling of

TOnuniaeraiion, II. i. fl. 3, 4, s : VL i. 6. 7.
(3) 1'u l^<ui upon, II. ii 11. a. In this
meaning, it ought to be read in the 3rd
tone.

THE 173ro RADICAL,

To collect; to be collected, II. i. 2. 15;
IV. ii 18. 3. Altogether, L i. 7. 17.

^ concert, V. ii. 1. 6.

peasants. pheasant-catchers,

Though. Passim. 8ometimes,especia11y
when no verb is expressed, we may trans-
.late conveniently by eren, evsn in the ease
Sf. E.g. H. i. 2: 7 ; 4. a: III. i 3. g.

A chicken. But — • mu. is under-
stood of a duckling, VL i. 2. 3.

chi

nan

nan

m

yfl

yu

yiln

pa

Hng

Fowls, 1. i. 3. 4 ; 7. a ^ : IIL ii. 8. a; VI.
i. 11. 3: VII. i. 22. a ("^T ‘brood
hens '). (|^, cocks crow, IL i 1.

10 ; but = at cock-crowing, VII. i. 25.

l, a. *

( r) To be separated, I. i. 5. 4 ; ii. 1. 6 :
VIL ii. 27. I. ^||=to be alienated, IV.
i. 18. 4. (a) To leave, forsake, II. i: 2.

17 : VII. i. 9. 4, 5. (3) A surname, IV.

i. 1. I.

To go away from. III. ii 4. 5. But the
chararter may be read in tho same tone
as above.

To be difficult ; to find it difficult ; what
is difficult, II. i. 1. 8; 2.. a, la: III. i. 4.
10 ; ii. 3. 6 : IV. i 1. 13 ; 6 ; 11 ; V. i. 2. 4 ;

VI. ii 2. 7 : VII. i. 24. i.

The 4th tone. To dispute, IV. ii 28.6.

THE 173bd radical,

Rain, L i 6. 6; ii 11. a: II. i 4. 3:

m. ii 6. 4 : rv, ii 18 . 3 VL i 7. 2 ; 8. 1 ;

VII. i 40. a.

The 4th tone. To rain upon, III. i 3. 9.

(i) Snow, VL i. 3. a. (a) ^ the
name of a palace, L ii. 4. i.

(i) Clouds, 1. i. 6. 6; ii 11. a. (a)

‘The Milky Way,’ the name of an
ode in the Shih-obing, V. i 4. a.

A. rainbow, 1. ii 11. a.

A name, IIL ii 8. i.

Dew. ^ VL i 7. 2: 8. t.

To become chief and arbiter among tbe
princes, IL i. 8. i,: VI. ii 6 . 4 . To rai^
to become such, IL i. 1. 5 ; 2. i : III. i'-
1. I. -^1 such a chief,VII.il3. i.

i ^,V1. ii. 7. 1, a, 3: VU. i 80 . I.

(i) the name of a place, IL ii

6. f . (a) ^ ^

names of king WSn’s tower, pond, and
park, I. i. 2. 3. The may be variously
translated. (3^ An honorary epithet, V.

ii 4. 7.

THE 176th RADICAL,

Passim, (i) No; not; not to be. Very
often it = it is not, it is not that ; if not,
if there be not. E.g. L i. 8. 5; 7. 7, xo,
II ; ii. 1. 2 ; 7. i ; 13. a ; 14. a ; 15. a ; 16.
a : II. i. 2. IS, 16, aa; ii 2. 4.

are all strong affirma-

SDEX ni.J

CHINKSE CHARACTEKS AND PHRASES.

583

ko

5l u. At vn. i*A. w

what is wrong. Kg- 1- ^ . .

IV i 20. (4) To blame ; to disown, 1. 11.

4. I, a : III. i. 4. 14: IV. i. 1. la; !<>• i =

VILii-37. II. ^ ^ ^

S’ VL i. 6. 7. Observe II. i. 2. aa: V.ii.

1. a; and VII. ii. 37. ii.

Not, IV. i 7. 5: V. i. 4. a.

the 17ftrH RADICAL, pf-
The face, IL iL 12. 6; IIL i. 2. 4 ; 6. 4,

mnzA- sycophants^ VL
a 13. a ^ fflf, on, or towards, the
south, I. a 11. 2 : IIL ii. 5. 4 : VH. ii. 4.

3-

i, is the face to the south, the P<witao^i
a sovereign giving audience, JSJ»

V. i. 4. I ; ii. 6. 4, ia ‘h® position of a
minister.

the 177Ta RADICAL,

Skins freed from the hair, but not
tanned. Still it is used aa = leather.

jS, chariots of war, VH. ii- 4. ,4.
The buff-coat, helmet, and other armour
of defence, ^^'II. ii. 1. 3,4.

THE 17»rK RADICAL,

The name of a powerful family in Tsin,
VII. i. 11.

THE 180th radical,

A note in music. 3£ IV. i 1. 1, 5-
The sound or notes of musical instru-
ments, I. ii. 1. 6, 7. /V ^ ^

— spoken of instruments and
the voice, I. i. 7. 16 : VI. ii. 13. 8.

THE 181st radical,

The top of the head, VH. i. £0. 2.

(i)Toobey; toaccordwith; obedience;
agieeablv to reason, submissively, H- “•
Lai 5 : IIL ii. 2. 2 : IV. i. 7. i ; 16 : VI.
i. 1. a: VIL i. 2. i ; 31. i. To persist
H. ii. 9. 4. Observe IV. i. 28. i, and V.
i. 1. 3, 4. (a) A name, V. ii. 3. 3.

^ ^ a brief season, VL i 6. 4-

( I) Interchanged with To repeat,

croon over, V. ii. 8. a. (a) ti^®

name of a Book of the Shih-ching, HL i-

4 . 16.

m

pan

7 ^

han

R

ytn

a

ting

shun

ling

pan

yfian

y«n

^ Q gray-haired people, L u

3 j 7. 04. See the dictionary on the
usAge.

Obstinate. It seems, however, to ho
used in the sense of mnvft, V. n. 1. i :
VIL u. 15.

The neck, L L 6 . 6 .

The root of the nose, .^^^“hiknit
the brows, L ii. 1- 6 .

Used for means to tom

up the uose, and ^nersUy to lo<* dis-
satisfied, IIL ii* li^- 5-

4 ^ oTiuanentml wood-work

under the eaves of public buildings, VIL
iL 34. 2.

To wish, desire, L L 4. i ; 6. i; 7, 19 :
IL L 1. 4: 2. 23 ; 6. 1, a, 3, 4, 5; ^ V'
10. a; IIL i. 4. I, a; 5. i; u- A 6. VL 1.

17. 3; ii. 2. 6; A 4.

> 4^0 oonntonane^ HL L
2 5: VL ii. 13. A (a) A suma^ II 1
2. 18, ao: ILL L 1. A'- IV. n. 29. a, 3, S-
—V. i. 8. a. — V. it A 3.

The forehead, IIL L 6. 4 1 VL L A 3.

sang

m

dm

m

IH

m

tsu

kli

m

hsiai

M,

fang

7I«

fii

s, to ovorto*^ V, L 3. 5-

A class, sort; tods, L L 7. 11 : ^8-
a8: HI. ii. A 6; 10. 6: V.u.A 5. VLu
7. 3, 5 ; 12. a : VII. ii- 31. 4-

iq-@-

To look round, 1. i. 2- i. 3= JV.
ii. 33. 1. To regard, thmk of,
ence to, IV. U. 30. 3; V. 1. 7. a; VIL u.
37. 9.

To be distinguished, HI. i^^- IV. u.
33. I. To make illustrious, ILi. 1. 5- ’•
i. 9. 3.

THE 182in> RADICAL, Jil

(I) The wind, III. i. 2. 4. .. To esp^
one’s self to the wind, ^

Manners; ^ii l“ ^

influence implied, II. 1 . 1. B ■ V. u. 1. ,3

VIL i. 16. (3) % “•

ode in the Shih-ching, VL ii. A 3, 4-

THE 183rd radical,

li^Tofly. ^

(a) ^ a supporter of the tyrant
ChAu, III. ii. 9. A
the 184th RADICAL,

(i) To eat ; to consume, devouri to he
consumed, 1. i. 3. 3, 4, 5 i 4. 4i 5 J -O’ ®4»
et^m.

584

CHINESE CHARACTEES AND PHRASES.

[index III.

tsee

sun

yang

o

III. L 4. I. not unfrequentlj has

this meaning, = to get a Uring, to sujv
port life, (aj Viands, food to eat, IIL ii.
4. 4, 5 ; 9. 5 ; V. ii. 4, 6 (AjB.): VH. ii. 34.
a. (3J An eclipse, II. ii. 9. 4.

(i) Bice cooked; food generally, I. i.
3. 5; ii. 10. 4; 11. 3, el at (a) To feed,
to support; ., to be sup-

ported by. III. i. 4. 6 ; ii. 4. 4, et at, saepe.
To feed cattle, V. i. 9. i, 3.

Interchanged with To be hungry,

to suffer from hungei', I. i. S. 4; 4. 4, 6;
7. 34 ; ii. 4. 6, ei at, satpe.

A kind of thick congee.

Tbe evening meal. ^ ^

3 : VL ii. 10. 4. In the first instance the
characters have a verbal force.

To drink ; drink, I. ii. 4. 6 : II. i. 1. ii ;
III. ii. 10. 3, et at., aaepe.

To eat, VIL ii. 6. ^

moderately, VIL i. 46. a.

To eat to the full, to be filled ; to the
full, I. i. 7. at : III. i. 4. 8; V. ii. 3. 4:
VII. i. 22. 3. ? Actively, VI. i. 17. 3.

To gain some end with, YII. ii. 81. 4.
In the dictionary it is explained by ‘ to
take with a hook,’ ss to beguile.

To carry provisions to the labourers in
the fields; provision-carriers, III. ii.fi. a.

To nourish, — spoken generally of per-
sons, the body, the mind, Ac. Passim. To
keep cattle, V. i’9. r. Nurture, VII. i.
36. I.

The 4th tone. To support, — used with
reference to the support of parents,
scholars, and superiors generally, I. i. 5.
4: IIL i. 3. 7, 14, 19 ; 4. 3 t?j, et at., saepe.

To swallow) to eat and drink,
to eat the bread of idleness, VII. i. 32. i.

Tobefamished, II.i.2. 14, 15.

L ii. 6. I (used actively) : VIL i. 22. 3.
To be hungry, to suffer from hunger,

^.VLii.14.4. ^||,Li. 6 . 4 .
(or ^), 1. i. 3.5; 4.4: IILii.
9. 9. To expose to hunger, VL ii. 16, a.

To eat ^ 1^, rv. i. 26.

That which is over; a remnant, the
remains, IV. i. 19. 3; ii. 83. i : V. i. 4. 3.
Supernumerary, IIL i. 8. 17.

to have enough and to spare ; and more,
n. ii. 6. s; IS. 4: IIL ii. 4. 3; VL ii. 2.
7: VII. ii. 38, I, a, 3, 4.

itsei

cAi

yurtff

m

hsiang

m

yen

shall

DiA

ck'ang

A lodging-house, IV. i. 24. a: VI. ii.2.
6: VII. ii. 30. i. To lodge (active) ; to be
lodged, rv. i. 24. a; VIL ii. 30. i.

Dried provisions, L in 5. 4.

To present or send as a gift, IL ii. 3. i
3, 4, s; V. u. 4. 4; 6. a, 4.

To offer as a gift, i. q. III. ii. fi. s
7. 3; 10. 5: V. i.2. 4.

To suffer from famine ; — interchange
also with ^i[/ L ii. 12. a : H. ii. A a ; VI

i. 22. a (0Q; ii. 23. i.

The morning meal. see

Generally, to entertain. But = to 1
entertained by, V. ii. 8, 5.

To get satiated, to partake plentiftili
of, IV. ii. 33. 1. To be satisfied L i. 1. .

THE ISfiTH RADICAL,.'^.

The head, I. ii. 1. 6: IIL ii. 6. 7 : V. ;
6. 4, 5: VIL ii. 4. s

THE 187th radical,

(i) A horse, horses, 1. i. 4. 4; ii. 1. l
7 ; 5. 5; 16. 1. ^ to nouris?

as a dog or a horse, V.U. 6. 4. (a)

the master of the horse, but used as a so'

of surname, V, i. 8. 3.

(i) A surname, VII. ii. 23. a. (a) ^
m’ the name of a place, IV. ii. 1, z.

To gallop. ^horsemanshi

HI. i.2. 4. |fe|gg,nLii.l.4.

A team of four horses, V. i. 7. a.

The yoking of a carriage, I. u. 16. i ;

ii. 2. 5; V. U, 7. 9.

A name, VL ii. 6. 5.

(i) To drive away, IIL ii. 9. 4, 6, •
(2) To urge, I. i, 7. 21 : VIL ii. 1. a.

To urge on a horse, Kfc iffi, HI. ii. 1.

^||,VII.ii.34.T^

To carry one's self proudly to, IV.

33 , I.

(x)Lq.|J[. ||^^,cheerfu
like, VIL i. 13. i. (2) a crimina

banishedby Shun, V. i.3- a. (3) A name
U. ii. 6. i: IV. ii. 27. a.

To gallop. ^ see

INDEX ni.]

CHINESE CHARACTERS AND PHRASES.

THE 188th RADICAL, *p*.

The bones, VI. ii. 15. a.

The body, I. i 7. i6: H. i. 2. 9: IV. L
19.3: VIL i.86. 1. PI fi'
limbs, II. I. 6. 6 : IV. i. 3. 3 : VII. i. 21. 4.

— . *88. one member; all the

— . one member; gg'

meml^rs, XL i. 2. ao.

THE 189rH RADICAL,

(i) High, lofty, II. a 1. 3 : IV. i. 1.6. 7 ;
ii. 26. 3: V. ii. 5. 5: VL ii. 1. 5: VII. i.
41. 1 ; ii. 34. a. (a) A samsme, II. ii. 12.
a: VII. ii. 21 ; 22.— VI. u. 8. i. a. ,3) A
name, V. i. 1. a. (4) ^ the name
of a place, VI. a 6. 5.

the ^ ^ I. ii. 16 (“)

name of a Book m the Sha-
ching, IH. i. 4. 16.

The fatter of the great Yii, V. i . 3. a. ,
A widower, L ii. 6. 3.

THE 196th radical,

Birds, I. i. 2. 3, 4: H. i. 2. a8: IIL i
4. 7 ; ii. 9. 4.

jM. I^i a sort of Chinese phoena, II.

THE 190rH RADICAL,

^ Xore correetly written A name,

■lofin rV. i. 17. 1 : VL ii. 6. i, s
^ The hair, IV. ii 29. 6, 7.

THE 191»r RADICAL,

^ To fight, to have a brush, I. ii. 12. i.
iung

^ To quarrel, IV. ii. 29. 5, 6.

'an rV. ii. 30. a.

THE 192hd RADICAL,

H Rfi, anxiously, V. i. 2. 3.

THE 198bd radical,

a distinguished minister at
fo the close of the Yin dynasty, II. i. 1. 8 :
VL ii. 16. I.

^ (i) To sell, V. i. 9. 1 , 3. (2) ^

the name of a barbarous tribe, I. ii. 3. i.

THE 194th radical,

The name of a gi-eat family in Tsin,
^ VII. i. 11.

THE 196rH RADICAL, ^

'ffi A fish, fish, I. i. 2. 3; 3. 3; 7. 16, 17:
^ IV. i 9.3: V. L 2. 4: VL i 10. 1 ; ii 16. i.

^ (i) The name of a State, L ii. 12. i ;

lu 16. 1 , 3 , efoL, stupe, iffi A , V. ii 4. 5.

^ St’ ^ “• «• 3, al.

occurs in three other places, but without

VOL. IL Q

i.2.a8.

(t) The sound of a bird, Pl^, see

To beat, cause to sound, IV . i. 14. i.
(a) [1^ -jj^, the name of a place, IV. u.
1. 1.

The shrike or butcher-bird. III. i. 4. 14.

A wild goose, I. i. 2. i.

Large. J oined with J|S and , L i.

2 .i:VL i9. 3. ^

A goose. III. ii. 10. 5.

The swan, VI. i. 9. 3.

The cacklingof a goose. MB MB ^ ,
IIL ii 10. 5. ^

]||| glistening, I. i 2. 3-
A kind of hawk, IV. i. 9. 3.

THE 197ih radical, |^.

Salt, VI. ii lA i.

the 198rH RADICAL, J^.

The deer, I. i. 2. i, 3 ; ii 2. 3: VII. i. 16.

The female deer, a doe. J^, 1. i.
2. 3-

A species of deer, distinguished for its
size and strength, and that sheds its horns
in winter, JKJfg,Li2.x:ii2.3.

The male of the Ch'Min, a fabulous
animal, the chief of all quadrupeds, II.
i2. a, &

Rumber, IV. i. 7. 5.

CHINESE CHARACTERS AND PHRASES.

[index III.

586

lin

The female of the Ch*t-lin* See I

THE 19<hB RADICAL,

Wheat ; all bearded grain.

max see

barley, VI. 1. 7. a.

)r*du

THE 200th radical,

^ Hemp, II. i. 4. 17.

ma

THE 201st radical,

^ Yellow, lU. ii. 10. 3. ^

hwmxg “Its. i'- 5- 5-

Irfi

*= yellow

jn

eA'i

li

THE 202nd radical,

Millet, IIL ii. 5. a; VI. ii. 10. 4.

Black. the black-haired

people, V. i. 4. 2.

c/iai

THE 203bd radical,

A name, II. i. 2. 4, 6,

(i'; Pi-operly, a village of 500 families.
® neighbourhood ; neighbours,
II. i. <>. 3 ; ii. 2. 6 : V. i. 9. 3. (2) A party,
a school. VII. ii. 37. i.

pieh

k%

THE 205th PADICAL, ||.

A name, II. ii. 5. i, a, 3,

The turtle, 1. i. 2. 3 ; 3. 3.

THE 2<)6th radical,

A tripod, a boiler with thiw feet and

two ears. I. ii. 16. a. ,®. flesh from
tile pot, V. U. 6. 4, 5.

tiie

lung

THE 207th radical,

(i', A drum, I. i. 8. a ; ii. 1. 6, 7 : IV. i.
14. I. (a) To strike, to play on, VIL ii.
6. In this sense the character should
have fi^nd not J/, on the rig^t-

THE 209th radical,

The nose, TV. ii. 26. i : VII. ii. 24. t.

THE 210rH RADICAL,

(i) On a level, equal, II. ii. 2. 9 : III
4. 18: VI. i. 7. a. To adjust evenly, V
ii. 1. 5. (2) The name of a State, L L 1

I ; 7. 6, 17, et al., saepe. L ii. ,

I ; 14. I, etcU. ,VIL i. 36. i.

L i. 7. I, etal., saepe. 7^ 4.

I. ii 4. 4, TO. et al. L i

I, 2 : IV. ii. 21. 3.

i»'l

To adjust one’s thoughts, — in t
nezion with fasting, II. ii 11. 3 : TV
25. 2. the appearance t

speot and dread, V. i 4. 4.

The lower edge of a mourning ganp
not hemmed, but even and not fit
III. i. 2. 2.

THE 211th radical,

(i) The front teeth. ^ = witi.
teeth, VII. i 46. 2. (2) A^ IL ii 2.

A name, I. i 7. 4.

THE 212th radical,

(i) Tlie dragon. III. ii 9. 3, 4. (s' .
surname, IIL i. 3. 7 : VI. i. 7. 4.

The 3rd tone, used for wB . a mov

'H ^ ^ ’•

INDEX III.]

CHIXESE CHaEACTERS AND PHKASE8,

587

NOTE.

According to the calculation of Ch&o Ch'i, the Seven Booka of Mencius contain in all a6i
ipteis and 34,685 characters. Tsko Hsun, a scholar of the present dynasty, gives, as the result

a careful reckoning, 358 chapters and 35,236 characters. iSee TP js,

Chao Ch-i’s Introduction.) ' ^ iW- JOt J

If there be no omissions in the above Index, the different characters used by Mencius
lunting a character for each variation of tone) amount to 2,033, or thereabouts.

In the Analects, the Great Learning, and the Doctrine of the Mean, there are 1,648 different
iracters.

Altogether the different characters in the Four Books amount to about 2,500, certainly not
600.

END OF VOL. II.